Category Archives: Relationship
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 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 Final Empire: The Collapse of Civilization and the Seed of the Future by William H. Kötke, 1993
Agriculture began the destruction of our natural earth wealth, and industrial society, which will begin a swift collapse in the 2020s, is providing the finishing blow. The human trend toward empire, which travels under the euphemism of civilization, has been in existence for 10,000 years, only 1% of human existence. The culture of empire is characterized by ecological imbalance caused by cities, centralization, hierarchy, patriarchy, militarism, and materialism. We find aspects of this cultural form among the Aztecs and Mayans of Mesoamerica, the Incas of Peru, certain African kingdoms, and the Egyptian dynasties, but the most virulent strains of this cultural pathology developed in China, the Indus river valley, and in Central Asia among Indo-Europeans. All of these areas are now ecologically damaged.
Many of the Greek wars of conquest were to gain new forests for use in building warships. Greece and Rome, then the Arabs and Turks destroyed the ecology of North Africa. At one time 600 colonial cities stretched from Egypt to Morocco, and the area provided Rome with 2/3 of its wheat. Now much of the area is barren and eroded and can barely support goats. It’s no accident that the diet of these former empires is now based on goats, grapes, and olives. This is ecological poverty food (goats, grapes, and olives can subsist on denuded and dry soils).
In pre-industrial days plowing vegetation back into the earth and manure from draft and food animals slowed the soil’s depletion. When artificial fertilizers become too costly to purchase, and/or the easily extracted petroleum from which they’re made is exhausted, the world will face starvation, because its soils are dead. If chemical fertilizers were eliminated at once, world food production would drop by one-third.
Compaction of soils is another problem. When weight is put on soil, its pores are crushed, interfering with its ability to breathe and hold water. Water runs off as compaction increases, causing the erosion of topsoil. Plowing with heavy equipment causes much compaction, as does trampling by confined livestock. Plowing also dries out the soil and increases salinization.
The failure of water to infiltrate to underground water supplies affects the hydrology of entire regions. Even in a semi-arid region, if the topsoil is intact and vegetative cover exists to absorb a large percentage of the rainfall, water will seep into the subsoil. When soils are abused, and the spiral of deterioration is triggered, the flood/drought cycle begins. Floods occur when water runs off rapidly rather than infiltrating, followed by drought because springs haven’t been fed. As the planet deteriorates, droughts and floods increase. Erosion, desertification, toxification, and non-agricultural uses will eat up one-fifth of the world’s arable land between 1975 and 2000, and another one-fifth will go by 2025.
Wild herbivores don’t overgraze – they migrate, and each species eats different plants. Large herbivores never existed in Australia until they were imported by Europeans. When aborigines decided to return to their lands in the outback near Ernabella and Papunya recently, they found that 60% of the food plants for which they had traditionally foraged were extinct, and the rest were greatly diminished in numbers because of overgrazing by feral cattle, horses, camels, goats, and rabbits. The manure of these animals is wasted, because there are no native insects or microbes to break it down.
Deforestation and overgrazing eventually produce desertification. While the natural undisturbed deserts of the earth are healthy, thriving, diverse ecosystems with many types of plants and animals, deserts created by poor land use are damaged ecosystems comparatively devoid of life. Deserts are usually created by destroying the vegetation of formerly semi-arid lands, but sometimes they’re the result of deforestation.
Sixty-one percent of the world’s drylands are desertified (defined as a loss of more than 25% soil nutrient with consequent decline of the productivity of biomass). In 1980 the percentage of some dryland areas that had become desertified were: Mediterranean Europe: 30%, North America: 40%, South America and Mexico: 71%, southern Africa: 80%, Mediterranean Africa: 83%, west Asia: 82%, south Asia: 70%, the USSR: 55%, and China and Mongolia: 69%. Desertification threatens a third of the world’s land surface. While deforestation and devegetation caused by clearing land for the plow contribute to desertification, as does firewood gathering, the chief culprit is overgrazing. In every area of the world where herding is a significant industry, desertification is spreading.
European countries currently use three times more water than returns to natural sources. In North America the groundwater outtake is twice the replenishment rate.
Forests are the lungs of the earth, exhaling oxygen and inhaling carbon dioxide; they also build soil, absorb moisture, and translate sunlight into biomass more efficiently than any other ecosystem on earth. Forests create rain, as trees send moisture into the atmosphere. Native forests provide habitat for the largest number of species per acre of any ecosystem, except possibly a coral reef. The few native agriculturalists remaining in tropical rainforests can easily grow more food per unit of energy input than the modern industrial system. Swidden agriculture, which rotates small clearings in the forest, is one of the most energy-efficient food-producing systems known. And there’s no damage to the environment, because of area rotation and because domesticated and semi-domesticated garden plants feather off into the mature forest, creating no real break in the ecosystem.
More than a third of the earth was forested prior to the culture of empire, and only about a tenth of these forests remain. Mexico was originally 50% forested. It’s lost one-fourth of its forest lands in each century since the conquest, much of it to fire mine smelters. No Mexican forests remain in their original condition.
Acid rain is killing forests, and, in time, whole ecosystems as the growth and regeneration rate of trees slows. Northeastern United States, southern Canada, areas around Mexico City, areas of Russia, Scandinavia, and Europe are most affected. Acid rain also lowers the productivity of many crops and causes human allergies, emphysema, and heart disease.
Forests balance and moderate meteorological systems. Without them we can expect heat and aridity interspersed with torrential rain, unusual winds, tornadoes, and cyclones.
The tribal Tsembaga people of the New Guinea highlands raise sweet potatoes at an expenditure of 1 kilocalorie of energy for each 16 kilocalories of food produced. Approximately 20 kilocalories of energy are required to produce one kilocalorie of food in the industrial system, and this doesn’t include the deterioration in the food’s nutritive value and disease caused by pollution.
There are basically 10 food plants grown in the world today when looked at on a volume basis. Wheat, rice, and corn make up half of the food consumed on the planet, with barley, oats, sorghum, and millet making up the next quarter. If we add beans and potatoes, these 10 species of plants are the essential basis of world agriculture.
As of 1989, one in three U.S. citizens will have cancer in their lifetime. In 1900 cancer was the 10th leading cause of death in the U.S., responsible for 3% of deaths. Today it ranks second, and causes 20% of deaths.
The United States destroyed almost 5 million acres of tropical rainforest in Vietnam during the Vietnam War (more if other parts of southeast Asia are included). Bomb craters destroyed the topsoil of over 300,000 acres, and half of the country’s biologically rich coastal mangrove swamps were destroyed as well. In 1943 44% of Vietnam was still forested, in 1975 29%, and in 1983 23.6%. Because of deforestation the country, whose population has doubled in the last 40 years, now experiences drought/flood syndrome.
Fishing is down globally, and the phytoplankton of the ocean that produces 70% of the world’s oxygen is being adversely affected by pollution and the thinning of the ozone layer. The continental shelves produce the basic populations of life in the sea, with bays, wetlands, estuaries, mangrove swamps, coral reefs, and other coastline sanctuaries incubating that life. Garbage, sewage, chemical poisons, and oil spills concentrate near coastlines – 85% percent of ocean pollution originates on land. The run-off of heavy metals from the continents into the oceans is now 2½ times the natural level for mercury; 4 times for manganese; 12 times for zinc, copper, and lead; 30 times for antimony; and 80 times for phosphorous. Toxic wastes have been found in the deepest part of the ocean and in most ocean habitats. The United States, some European countries, Japan, and others have dumped radioactive waste into the ocean. An estimated 6-8 million tons of petroleum reaches the ocean each year from leaks in refineries and drilling platforms, runoff from land, dumping from ships, and the breaking up of tankers. In the United States 8 billion gallons of municipal sewage is dumped into coastal waters per day. One-third of the shell-fishing areas of the country are closed because of toxic contamination. Commercial fishing fleets dump 52 million pounds of plastic packing material and 298 million pounds of plastic fishing gear, nets, lines, and buoys into the ocean every year. Shoreline garbage accounts for millions more pounds of plastic. 100,000 marine mammals die each year from entanglement in and ingestion of plastics.
Ecological sinks, areas where life function has broken down completely, include extremely desertified areas, bodies of water where eutrophication has used up all the oxygen, and lakes killed by acid rain. Ecological sinks are now being created within the oceans, particularly along coastlines and in enclosed seas. Huge algae blooms and dead fish, seals, and dolphins washing ashore in many areas signal the approaching death of the oceans.
People are concerned about larger life forms, many of whose remnants are “saved” in zoos, but few know that microorganisms, insects, and microscopic plant species are going, too. Mammals are only 1% and vertebrates only 3% of all species, and they’re all dependent on microorganisms. Europe has hosted industrial society the longest. In France 57% of the remaining mammal species are threatened with extinction, as are 58% of the bird species, 39% of the reptile species, 53% of the amphibian species, and 27% of the fish species.
There are 70,000 different artificially produced chemicals, with at least 1,000 new ones produced each year. The industry-dominated US Environmental Protection Agency (EPA) classifies 35,000 of these as harmful or potentially harmful. Only a handful of the more popularly known toxins have been thoroughly tested for their carcinogenic, tetragenic (producing fetal deformities), or mutagenic (producing inherited mutations) properties. Most toxins that have been approved for use in the U.S. haven’t been tested for their cancer-causing or birth defect-causing properties. Years ago the U.S. Congress ordered the agency to begin testing already approved compounds for these dangers, but by 1990 only 6 had completed the process. Complete health hazard assessments have been done on perhaps 10% of the pesticides produced, 2% of the cosmetics, 18% of drugs and drug excipients (binders), and 5% of food additives.
Seventy percent of hazardous waste comes from the chemical and petrochemical industries. Production of plastics, soap, synthetic rubber and fibers, fertilizers, medicines, detergents, cosmetics, paints, adhesives, explosives, pesticides, and herbicides either produces toxic by-products, the products are toxic themselves, or both. As with radiation exposure, cancers after exposure to toxic chemicals often don’t appear until 20-30 years after exposure, so it’s difficult to prove what caused what.
Underground aquifers are being poisoned with industrial toxins by the deliberate injection of waste into wells, a common industrial practice, by percolation from the surface, and seepage from landfills and nuclear installations. Agriculture also poisons aquifers.
Toxins come to us in water, air, and food. In the World War II era one in 30 Americans died of cancer – now it’s between one in 4 and one in 5. The rate of birth defects has doubled since 1950.
“Civilization” represents a lowering of living standards, using the values of longevity, food, labor, and health for people outside the elite class. It’s the ultimate in materialism to say that we’ve made great progress because we invented airplanes, computers, and satellites, and went to the moon in a rocket ship, when billions are dying on a dying planet.
With agriculture, humans began to take more than their share and live as parasites on the earth. Eventually they believed it was their role to control the cosmos. Conquest is piracy, and ownership and differential profits are theft, according to Russian anarchist Peter Kropotkin.
We live in a culture of such limited psychological rewards that children kill themselves rather than grow up in it. (Suicide is the number one cause of death in the age group 15-25.)
We must cease investing in civilization and create a positive and adaptive new culture.
It may be conservatively estimated that during the 150 years between 1780 and 1930 world tribal populations were reduced by at least 30 million as a result of the spread of industrial civilization. A more realistic estimate would be 50-100 million, as diseases raced ahead of the conquerors. This incredible mass murder occupies little space in history books. The genocide of native tribal hunter-foragers continues today in India, Bangladesh, southeast Asia, Paraguay, Chile, and the Amazon jungle – carried out by militaries, industrial interests, and settlers.
Book Two: The Seed of the Future
The self-regulation of each species gives the ecosystem its balance. Balance and cycle are the basic processes of the cosmos, as are diversity and symbiotic relationships. Relationship is a matter of individual responsibility, founded in intuition that precedes the analytical mind. Most natural cultures believe that we are conscious participants in world processes, that the thinking, intention, and balance of each person has an effect on the whole.
Spend time in nature, opening your self to its communication. Have this experience as often as possible, and gather these images into your memory. Set up land-based seed communities outside the money economy. Decentralization and permaculture, living in balance with nature. Masanobu Fukuoka’s One Straw Revolution describes ‘do-nothing’ farming – no plows, no chemicals, no weeding. Seeding and harvesting follow natural patterns. The process builds the soil, so that ¼ acre can support 5-10 people with little work.
Books serve as an introduction, but there’s no substitute for observation.
The natural history of one’s area may be difficult to discover, depending on the length of its colonization, but understanding it helps you gauge the land’s potential and identify its climax ecosystem (which probably no longer exists). Understanding the lifeways of native people in the area is equally important, including tools, materials, migration patterns, ethnobotany, sacred places, and myths. Get identification manuals for plants, trees, birds, animals, mushrooms, fish, and other life forms, and watch their habits. Where do plants grow? What soils do they like? Examine the soil carefully – smell and taste it – in different areas and at different times. Keep track of moisture through the seasons. Study undisturbed areas. Begin to create seed inventories. Store them carefully with notes on plant description, place of residence, date, etc. Your goal is to create a facsimile ecosystem as close to the complex original as possible, and let Gaia do the rest in terms of healing and growth.
Our solutions aren’t political, religious, or ideological – they’re simply the patterns of life.
One of the most fundamental concepts of permaculture is to arrange plants, animals, insects, and whatever life one can find so that each provides services for the other, allowing a self-energizing pattern to begin. Beavers are the hydrologists of nature, so help them resume their rightful place on the watershed (at the top, or they’ll be flooded out lower down). Fence riparian habitat off from grazing. Plant trees, bushes, and grasses. In general, the most efficient grass seeding is to seed the ridges, and let the grass move down the slopes. Know the healing succession of plants and help it along. Small depressions, organic material, and soil aeration help seeds germinate. Dam gullies so plants can become established and spread. Sandy soils can be fertile (the sand acts as a mulch). If animals come and eat your crops, eat them.
Permanent agriculture (permaculture) is based in perennial plants and plants that can easily reseed themselves.
Permaculture: A Designer’s Manual, Arid-Land Permaculture, Permaculture: A Practical Guide for A Sustainable Future, and Introduction to Permaculture by Bill Mollison
Enduring Seeds: Native American Agriculture and Wild Plant Conservation by Gary Paul Nabhan
Cornucopia: A Source Book of Edible Plants by Stephan Facciola
Editors Anna Tsing, Heather Swanson, Elaine Gan, and Nils Bubandt introduce Arts of Living on a Damaged Planet (2017) by saying that “the deep time of geology, climate, and natural science is collapsing into the historical time of human technology.” Our species, Anthropos, “has become an overwhelming force that can build and destroy, birth and kill all others on the planet.”
We can counter this process by noticing what Deborah Bird Rose, in Chapter 3, calls “shimmer,” however. Rose notes that what’s occurring in the extinction crisis is more dire than the numbers of extinct and threatened species indicate. Because everything is connected, “relationships also unravel, mutualities falter, and whole worlds of knowledge and practice diminish…Shimmer, the ancestral power of life, arises in relationship and encounter, so extinction cascades drag shimmer from the world. The loss is both devastating and barely comprehensible…
Shimmer is an Aboriginal aesthetic that calls us into multispecies worlds. I use the term ‘aesthetic’ in a nontechnical way to discuss things that appeal to the senses, things that evoke or capture feelings and responses. Flowering plants, for example, have lures that both entice one’s attention and offer rewards.
In his classic essay ‘From Dull to Brilliant,’ anthropologist Howard Morphy discusses art in the Arnhem Land region of North Australia. His focus is on the Yolngu term bir’yun, which translates as ‘brilliant’ or ‘shimmering.’ When a Yolngu painting has just its rough shape, the artists describe it as ‘dull.’ The crosshatching that comes next shifts the painting to ‘brilliant,’ and it’s the brilliance of the finely detailed work that captures the eye. Bir’yun is the shimmer, the brilliance, a kind of motion that brings you into the experience of being part of a vibrant and vibrating world, the ephemeral dance of it all.
In contrast to Morphy, I didn’t work with people who were visual artists; I encountered people who focused on ritual performance, connecting bodies and earth through dance and song. In music, there are multiple temporal patterns, and through them one can also experience shimmer.” The seasons, from the dullness of the dry to the shimmering new growth of the wet, pulse this way, too. “Absence is potential rather than lack. This is where one grasps the awful disaster of extinction cascades: not only life and life’s shimmer, but many of its potentials are eroding…
The term bir’yun, which doesn’t distinguish between domains of nature and culture, is characteristic of a lively, pulsating world, not a mechanistic one – a world not composed of gears and cogs but of multifaceted, multispecies relations and pulses. To act as if the world beyond humans is composed of ‘things’ for human use is a catastrophic assault on the diversity, complexity, abundance, and beauty of life.”