Ending systems of domination: Reclaiming our bodies and politics from global trauma

Ending systems of domination: Reclaiming our bodies and politics from global trauma

by | Nov 6, 2021 | Building Alternatives, Culture of Resistance, Repression at Home, Strategy & Analysis, The Problem: Civilization, The Solution: Resistance, White Supremacy

The article was first published on the Radical Ecological Democracy website. on 10/24/2021. Article link.

Ending systems of domination: Reclaiming our bodies and politics from global trauma

By Eva Schonveld and Justin Kenrick

As the sun goes down on a system that cannot save us from itself, our only option is to bring that system to an end. But what is that system, and how do we replace it?

We begin from the understanding that systems of domination are, both, inside and between us, and that transforming social and political relations starts as much from our hearts and the personal as from the predicament of the earth, and all our societal relations. We begin from Scotland where we live, and where COP26 will yet again make grand promises but do nothing to stop us all hurtling off the climate cliff edge.

Colonization’s torment continues

Scotland has been both colonized and colonizer. Without the history of colonization of Scotland and England, there would have been no British Empire colonizing overseas. Without the vicious clearing of highland communities from their lands here, there would not have been the families desperate for food and a future, with no choice but to work for a pittance in the factories and furnaces of empire, or to fight its wars.

The mass murder wreaked by empire, the evisceration of others’ cultures and stealing of their lands, and the forced residential schooling of the youth, has viciously harmed indigenous peoples in the Americas, Asia, Africa and Australasia, while being dressed up as a ‘civilizing mission’ or ‘progress’. The same is true of how this system treats the vast majority of those living precariously in the British Isles, who are told that they benefit from a system that blames them for the inequality they suffer. But do even the 1% who supposedly benefit, really benefit? Those whose empathy is broken through the boarding school system, and whose shallowness is groomed by a compliant fawning media perpetuating its life-destroying feudal, corporate and political world?

Finding a way through

It is not by chance that our system is stumbling us into extinction.

We need to find new ways to gather, to make decisions, to organize, and to take responsibility for each other, so that we can respect and nourish all life, since those tasked with this responsibility have so disastrously and inevitably failed, since the dominant system’s purpose is not to respect and nourish but to control, co-opt and exploit.

We also need to re-imagine how we rediscover, create and maintain the enduring or emergent alternatives. Too often they unintentionally include (or fail to challenge) assumptions based on our dominant lived experience of (mostly) patriarchal, racist, hierarchical cultures. The growing understanding of personal and cultural trauma – its ubiquity, its unconscious nature, its debilitating effects, and, most crucially, our ability to learn and heal from it, provide radical possibilities for uncovering and shifting those unconscious (traumatized) assumptions and for (re)discovering genuinely fresh and emancipatory ways of being and working together.

Understanding trauma

Trauma is a complex neurological process, but in brief it is the way our mind deals with events, which we experience as physically or emotionally overwhelming. These are not stored as memories, but are patterned into the nervous system: the unconscious: the body. These patterns can be ‘triggered’ when we are reminded of the initial experience. Because this triggering happens instantaneously and unconsciously, we rarely even notice that we have been plunged into an emotional state which now has little to do with what’s going on in the present.

We all accumulate some level of trauma during our childhood. This can show up in adulthood in disparate areas of life, for example public speaking, standing up for ourselves, managing our anger or coping with rejection, where we know we tend to act differently to how we would like. Dig a little into these uncomfortable feelings and the roots always lead back to childhood within a dominating system. Every one of us experiences our own versions of this, but the underlying reasons are rarely acknowledged. The socially condoned view is that because we largely forget them, these early experiences are over. In fact, unaddressed, they continue to shape our lives.

Imperialism, colonization, supremacy, stratification, capitalism… these are culture level traumas: legacies of past damage that continue to re-inflict it. They play out in the world in many forms: in the stratifications of class or caste, sexism and racism, in economic inequality, wars, biodiversity loss, climate change… and as with personal trauma, the root causes of our cultural traumas are obscured, making what are essentially breaks with reality seem absolutely normal and inevitable, at least to those experiencing it.

Power and society

This system of domination also lives inside of us, within our bodies, our emotions, our relationships, our attitudes, our social structures, the way we act towards those we see as different to ourselves, other species and the wider natural world. We can see it in the way we bring up our kids, in our family and work relationships, and also in our health, education, economic, and political systems.

The casualties of power by domination include those currently at its apex, many of whom have been through a traditional ruling class upbringing of distant or proxy parenting, separation, physical punishment and/or emotional denial combined with treats and rewards, sometimes with visibly crippling results, but intended to result in the smooth, controlled and controlling presentation of the elite. These child-rearing practices are designed to cauterize empathy in the next generation of the ruling class. This vicious cycle of unacknowledged intergenerational personal and cultural trauma, combined with a hereditary system of domination turbo charged by the neoliberal agenda over the past 40 years, is now running close to costing us everything.

Wherever any of us experience or perpetrate domination, it is traumatic and traumatizing. Our personhood, our capacity for loving connection, our innate health are defiled and traumatized by this system. The implications of this collective blind spot for our capacity to create collaborative, rather than dominating, cultures and social infrastructure is monumental: if we can’t name it, we can’t change it.

But at the same time as all this, that innate health (both personally and collectively) is still alive, active and accessible to us. And this is where hope lies. If we address the root cause of our problems – we may even yet be able to change some of our outcomes.

Changing the power dynamic

Given the rapid unraveling of the natural systems that all us living beings depend on to survive, only the deepest of change is enough. We don’t need system change, if that means some changes to this system. We need to turn the dominating system into compost that can nourish the living systems we are.  Carbon emissions have never been the real problem; they are simply a consequence of the fact that our system leaves us too traumatized to act rationally, even in the face of possible extinction.

Personal and collective inner work is needed to unpick the systems of domination that play out in our bodies and psyches, in our personal and work relationships, in our organizations, our social systems, our relationships across cultures and with other species and ecosystems. Doing this difficult, often painful work is the only viable way out of this mess. Luckily, it is also the work of healing and liberation. It takes courage and determination to start, and it is not easy, but once we have begun it is a movement towards health and wholeness that brings with it increasing capacity for connection, pleasure, love and joy.

From shaming to learning

It is impossible to transform toxic power relations without venturing into the emotional realm. Without understanding and working to heal the unconscious drivers, which suppress our empathy, we inevitably end up disempowering others and ourselves, and often unintentionally replicate that which we are trying to change.

None of this is socially acceptable!

In dominating cultures we laugh at and judge harshly people who show their care too clearly – those who go to therapy (screw-ups), who show vulnerability (failures), who take care with language (politically correct) who work for the environment (tree huggers), who protest and get arrested (attention-seeking privileged, or dirty criminals), who dance (hippies), who cry (embarrassing), who try to make a difference (do-gooders).

Standing up to this can be tough, but we can support one another and know that the fact that we feel such social censure is a good indication that we’re successfully challenging the system. Transforming attempts to shame us into opportunities to learn more about the system we need to change is core to this work. We (collectively) need to be doing this work at every level: in ourselves and our relationships, in our families, in our workplaces, in our professions, in the way we do politics, education, healthcare, nature-care, but we also need to be sure that the changes we are making are genuinely coming from a different root and will give us different results.

Resisting, and trusting our guts

Much of the cultural genocide practiced during the (ongoing) colonial period was and is done by people convinced that they are acting well: freeing others from ignorance and ungodliness, bringing health, education and democracy, stimulating new markets.

So how can we tell what change is genuinely helpful?

There are no road maps, but there are processes and practices that can help guide us. Understanding how trauma works, and how to process and heal it is crucial. We know how to work with trauma in the personal mind-body. Working with trauma in our social and cultural systems is not all that different: what we know works in personal therapeutic processes we can apply out in the world.

We can bring curiosity, tenacity, compassion, generosity, sensitivity, honesty, courage, spaciousness and patience. We can look at the history and the painful triggers together. We can express and unwind our hurt, shame and loss together. We can open our hearts, practice mindfully, use our imaginations and our creativity to build new ways of doing things (pretty much everything), get comfortable with making mistakes (and learning from them), with not knowing, with showing our vulnerability, and also with showing the strength of our care.

We don’t have to shrink from hard truths. We can make a stand when we see domination in action, we can pay attention to and resist the old patterning, and we can pick ourselves up over and over again as we inevitably fail. We can apologize, make reparations. We can forgive, build relationship across all kinds of perceived differences, prioritize connection over performance, treasure the local, challenge the global, center the earth, and learn how to trust our collective guts.

We need to resist the cultural programming that says there’s nothing we can do, that those in power know best, that genuine social change is a myth. Let’s resist it by proving it wrong: facing our fears and doing it anyway. Let’s take whatever first small, wise steps we need to towards creating a world where we know and act on the truth that our well- being depends on ensuring the well-being of others, not on exploiting them.

We can’t now stop the reckoning that’s underway. We can only wake up, take responsibility, get over our egos and start working together for our collective, planetary healing. This is the ONLY work that matters now. We don’t necessarily need to change what we are doing. We simply need to do it with this in mind/ heart, in community/ society, in relationship with all.

The Sunset assembly

As the sun goes down on the 29th of October, a unique assembly will begin. It will continue for 24 hours, following the sunset around the world, passed from community to community.

Community members will speak and listen to one another from the heart. Each community will use different forms of meeting, as we collectively seek a path towards a politics of wholeness where our decisions are based on being deeply present to each other, rather than speaking at each other. Our common focus is on:

“How the system is impacting on me and my community, and how we are resisting, creating alternatives and maintaining connectedness in the face of it”

The timing is no coincidence: COP26 starts on 1st November and will be no different to the previous 25. The Climate COPs are mind-bogglingly successful at pretending they are tackling the climate crisis, while enabling the fossil fuel industry to receive billions in subsidies, emissions to rise exponentially, and corporate interests to perpetually delay real action.

Grassroots to Global, which has sparked this assembly, is working to build alternatives to our current collective decision making processes. Most of what democracy we have has been wrung from the hands of those with power who have given up only the absolute minimum amount of power they have had to in order to stay in power – most often followed by their rapidly retracting the real power to decide.

We need to rediscover enduring – and explore emerging – ways to gather, to deliberate and to decide together – developing a ‘relational democracy’ that can deepen and replace an easily captured ‘representational democracy’, and that can prevent democracies from sliding into outright authoritarianism.

Enabling the future

This is an ongoing area of exploration (you can read early thinking on that here and here) and will continue to develop as we learn through processes like Reworlding and the Sunset Assembly. Some essential elements of such relational decision-making processes include:

  1. Building relationship: Ensuring all groups are included, specially those that are marginalized – ideally as partners in developing processes – to ensure the whole picture is addressed and that everyone is included. Given experiences of co-option and marginalization, people may start out skeptical, and the proof of inclusion will be in the practice not the promise.
  2. Dealing with power: Having strategies for managing those who are conditioned to take, or give away, personal power, e.g. ensuring those used to speaking, to listen; and, those used to listening, to speak.
  3. Centering empathy: Having strong input to support the development of relational skills e.g. listening, confidence, self-reflection and expression, emotional self-management, empathy.
  4. Addressing trauma: Dealing early and well with conflict and trauma responses when they are triggered, and taking a transformative approach to trauma, reactivity and conflict (they are complex, nuanced and full of incredibly useful information) while also maintaining safety to ensure care for anyone re-experiencing trauma, and to limit triggering of others.

We have to become slow and deep enough to swiftly make the fundamental changes that are needed.

It is not our humanity that is the problem; it is an inhumane system of appropriation and exploitation that persuades us to rely on it for our survival and well being, while it devours both. Our wellbeing can only ever rely on ensuring, not exploiting, the well-being of others.

From few to many, we are everywhere

Groups who will join the Sunset Assembly include:

  • a diverse group of people from the Andes, the Amazon and the coast in Peru
  • a group in North Sulawesi, Indonesia who will be opening with a sunset ritual held by Minahasa elders
  • elders from West Papua reflecting on the devastation of palm oil and other colonial impacts
  • the Ogiek of Mount Elgon in Kenya, who are holding over part of a wider community meeting so that it can happen within this assembly
  • And more, including from Aotearoa, Scotland, Australia  . . .

Alongside these assembly-holding groups, anyone from anywhere in the world is invited to join as witnesses at any point. Witnesses are invited to deeply experience and listen to the holding groups. We believe witnessing is an active process in which attention and intention make a real difference to the process.

In between each section, we will hold a “Sharing Circle’ which is open to all, taking turns to speak for a few minutes each, speaking from the heart without the need to prepare, bringing our own feelings and reflections, and hearing other Witnesses’ voices.

We hope this can be the beginning of a whole-globe check-in. If you would like to participate as a witness, please sign up here.

Beyond the sunset, we aim to hold a Sunrise Assembly after COP, hopefully joined by many new collaborators, focusing on how communities can gather locally and trans-locally to make heart-centered decisions, and so take responsibility for the future in a way that can replace a global decision-making system that is paralyzed by its own trauma.

These around-the-world assemblies are sparked by Grassroots to Global, building on the Reworlding gathering. Our river is joining with many others on different versions of the same journey, and we encourage everyone who is not already engaged to explore and develop their own streams of inspiration, so we can flow together towards a politics of wholeness, which confronts and overcomes the very real obstacles in our way.

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Eva Schonveld is a climate activist, process designer and facilitator, supporting sociocratic system development, decision-making and facilitation. She co-founded Starter Culture and is currently working on Grassroots to Global, a project which asks: can we co-develop a more empathic, democratic, political system which could connect internationally in a global assembly to address the root causes of climate change?

Justin Kenrick co-founded Heartpolitics, is a Quaker, and trained in Buddhist psychotherapy. He is an anthropologist and a Senior Policy Advisor at Forest Peoples Programme where he works for community land rights in Kenya and Congo. He is a director of Life Mosaic, and also works on land reform in Scotland. He lives in Portobello, Edinburgh, where he chairs Action Porty which undertook the first successful urban community right to buy in Scotland. He writes in many contexts , and was on the Stewarding Group of the Scottish Government’s Climate Citizens Assembly which XR Scotland campaigned for but ultimately had to leave.

Why Today’s Bright Green Environmentalists Won’t Save the Planet

Why Today’s Bright Green Environmentalists Won’t Save the Planet

by | Jan 7, 2021 | Biodiversity & Habitat Destruction

By Lierre Keith, Derrick Jensen, and Max Wilbert

“The beauty of the living world I was trying to save has always been uppermost in my mind,” Rachel Carson wrote.“That, and anger at the senseless, brutish things that were being done.”

Silent Spring, which inspired the modern environmental movement, was more than a critique of pesticides, it was a cri de couer against industrialized society’s destruction of the natural world.

Yet five decades of environmental activism haven’t stopped the destruction, or even slowed it. In those same decades, global animal populations have dropped by 70 percent. Right now, we are losing about one football field of forest every single second. Looking forward provides no solace: the oceans are projected to be empty of fish by 2048.

A salient reason for this failure is that so much environmentalism no longer focuses on saving wild beings and wild places, but instead on how to power their destruction. The beings and biomes who were once our concern have disappeared from the conversation. In their place we are now told to advocate for projects like the Green New Deal. While endangered ecosystems get a mention, the heart of the plan is “meeting 100 percent of the power demand in the United States through clean, renewable, and zero-emission energy sources” in the service of industrial manufacturing.

This new movement is called bright green environmentalism.

Its advocates believe technology and design can render industrial civilization sustainable, and that “green technologies” are good for the planet. Some bright greens are well-known and beloved figures like Al Gore, Naomi Klein, and Bill McKibben as well as organizations like the Sierra Club, Greenpeace, and Audubon. These committed activists have brought the emergency of climate change into consciousness, a huge win as glaciers melt and tundra burns. But bright greens are solving for the wrong variable. Their solutions to global warming take our way of life as a given, and the planet’s health as the dependent variable. That’s backwards: the planet’s health must be more important than our way of life because without a healthy planet you don’t have any way of life whatsoever.

The bright green narrative has to ignore the creatures and communities being consumed. Take the Scottish wildcat, numbering a grim 35, all at risk from a proposed wind installation. Or the birds dying by the thousands at solar facilities in California, where concentrated sunlight melts every creature flying over.

Or the entire biome of the southern wetland forest, being logged four times faster than South American rainforests. Dozens of huge pulp mills export 100 percent of this “biomass” to Europe to feed the demand for biofuels, which bright greens promote as sustainable and carbon-neutral. The forest has a biological diversity unmatched in North America, lush with life existing nowhere else and barely hanging on. This includes the Southeastern American Kestrel. They need longleaf pine savannahs, and longleaf pine have been reduced to 3% of their range. The kestrels depend for their homes on red-cockaded woodpeckers, who exist as a whisper at 1% of historic numbers. Last in this elegiac sample is the gopher tortoise. Four hundred mammals, birds, reptiles, amphibians, and insects cannot survive without the protective cover of the burrows dug by tortoises, tortoises now critically endangered. All these creatures are our kin: our fragile, wondrous, desperate kin, and environmentalists would have them reduced to pellets, shipped to Europe, and burned, while calling their slaughter “green.”

Facts about renewable energy are worse than inconvenient.

First, industrial civilization requires industrial levels of energy. Second is that fossil fuel — especially oil — is functionally irreplaceable. Scaling renewable energy technologies like solar, wind, hydro, and biomass, would constitute ecocide. Twelve percent of the continental United States would have to be covered in windfarms to meet electricity demand alone. To provide for the U.S.A.’s total energy consumption, fully 72% of the continent would have to be devoted to wind farms. Meanwhile, solar and wind development threaten to destroy as much land as projected urban sprawl, oil and gas, coal, and mining combined by 2050.

Finally, solar, wind, and battery technologies are, in their own right, assaults against the living world. From beginning to end, they require industrial-scale devastation: open-pit mining, deforestation, soil toxification that’s permanent on a geologic timescale, extirpation of vulnerable species, and use of fossil fuels. In reality, “green” technologies are some of the most destructive industrial processes ever invented. They won’t save the earth. They’ll only hasten its demise.

There are solutions, once we confront the actual problem.

Simply put, we have to stop destroying the planet and let the world come back. A recent study in Nature found we could cut the carbon added to the atmosphere since the Industrial Revolution in half by reverting 30% of the world’s farmland to its natural state. This would also preserve 70% of endangered animals and plants. This is the lowest of low hanging fruit when it comes to combating climate change and healing our planet. Everywhere there are examples of how the wounded are healed, the missing appear, and the exiled return. Forests repair, grasses take root, and soil sequesters carbon. It’s not too late.

The green new deal has reforestation as one of its goals, but it’s not the main goal, as it should be. If environmentalism is going to help save the planet — and if it’s going to respond to global warming commensurate with the threat — it needs to return to its roots, and remember the love that founders like Rachel Carson had for the land. We need to pledge our loyalty to this planet, our only home.

There’s no time for despair.

Wildcats and kestrels need us now. We have to take back our movement and defend our beloved. How can we do less? And with all of life on our side, how can we lose?

Derrick Jensen, Lierre Keith, and Max Wilbert are the authors of the forthcoming book, Bright Green Lies: How the Environmental Movement Lost Its Way and What We Can Do About It. The book will be available March 16th, but you can pre-order to your local bookstore or library via IndieBound now.

From 50 Countries Worldwide, Women Rise Up For Global Women’s Climate Justice Day of Action

From 50 Countries Worldwide, Women Rise Up For Global Women’s Climate Justice Day of Action

by | Oct 11, 2015 | Climate Change, Lobbying, Protests & Symbolic Acts, Women & Radical Feminism

SAN FRANCISCO– On Tuesday, September 29th, 2015 women from fifty countries around the world took action for climate justice, gender equality, bold climate policies and transformative solutions as part of the Global Women’s Climate Justice Day of Action organized by the Women’s Earth and Climate Action Network (WECAN International).

From Sudan to the Philippines, from Ecuador to France, women raised their voices collectively to show resistance to social and environmental injustice and to present their solutions and demands for a healthy, livable planet.

In Port Harcourt, Nigeria women organized the ‘African Women Uniting for Energy, Food, & Climate Justice Exchange’, during which they shared struggles and solutions around oil extraction in the Niger delta and led a march through the city. In Swaziland, women united to sign the Women’s Climate Declaration and dialogue about why women experience disproportionate climate impacts and what can be done to address this injustice.

In Scotland, women collected trash from the beach and ocean to create an art installation highlighting the plight of threatened Arctic ecosystems. In Odisha, India, women united to speak out against deforestation fueled by the mining industry, taking direct action by planting trees and writing a memorandum to local government officials calling for communitywide reforestation programs led by women. Many worldwide participants voiced their demands for their governments to keep fossil fuels in the ground and immediately finance a just transition to 100% renewable energy.

Action recaps, photos, and statements from worldwide participants have been compiled on a central Day of Action gallery, from which they are being shared and amplified across the globe.

While women held decentralized actions in their communities, WECAN International convened a September 29th hub event, ‘Women Speak: Climate Justice on the Road to Paris & Beyond’ at the United Nations Church Center in New York City, directly across the street from where world leaders gathered for the annual United Nations General Assembly.

The event featured presentations and declarations of action by outstanding leaders including Indigenous activist and Greenpeace Canada campaigner Melina Laboucan-Massismo, May Boeve of 350.org, Jacqui Patterson of the NAACP, Patricia Gualinga, Kichwa leader of Sarayaku Ecuador, Thilmeeza Hussein of Voice of Women Maldives, and a special video message from Mary Robinson, former President of Ireland and President of the Mary Robinson Foundation-Climate Justice. The event concluded with a historic announcement and presentation of the ‘Indigenous Women of the North and South – Defend Mother Earth Treaty Compact 2015’.

As the day drew to a close, WECAN International and allies united for a direct action outside of the United Nations Headquarters.

“Women around the world are well aware that what is happening in the ‘halls of power’ is not nearly enough given the degree of climate crisis that we face and the injustices and impacts felt by women on the frontlines across the globe,” explained Osprey Orielle Lake, Founder and Executive Director of the Women’s Earth and Climate Action Network, “On September 29th, women across the world mobilized for bold, transformative climate change solutions and demonstrated the strength, diversity, and vitality of the women’s movement for climate justice. Women have always been on the frontlines of climate change, and now we are taking action to make sure that our voices and decision-making power are at the forefront as well. The stories, struggles, and solutions shared as part of the Global Women’s Climate Justice Day of Action will be carried forward to COP21 in Paris and beyond.”

***

The Women’s Earth and Climate Action Network (WECAN International) is a solutions-based, multi-faceted effort established to engage women worldwide as powerful stakeholders in climate change, climate justice, and sustainability solutions. Recent work includes the 2013 International Women’s Earth and Climate Summit, Women’s Climate Declaration, and WECAN Women’s Climate Action Agenda. International climate advocacy is complemented with on-the-ground programs such as the Women’s for Forests and Fossil Fuel/Mining/Mega Dam Resistance, US Women’s Climate Justice Initiative, and Regional Climate Solutions Trainings in the Middle East North Africa region, Latin America, and Democratic Republic of Congo. WECAN International was founded in 2013 as a project of the 501(c)3Women’s Earth and Climate Caucus (WECC) organization and its partner eraGlobal Alliance.

www.wecaninternational.org

 @WECAN_INTL
Time is Short: Militant Mining Resistance

Time is Short: Militant Mining Resistance

by | May 1, 2013 | Lobbying, Mining & Drilling, Property & Material Destruction, Strategy & Analysis

Mining is one of the most viscerally destructive and horrific ways in which the dominant culture—industrial civilization—enacts its violence on the living world. As entirely and unequivocally destructive as this society is, few other industrial activities are as horrifically confronting as mining. Whole landscapes are cleared of life as communities—most often indigenous or poor—are forced from their homes. Mountains level to piles of barren rubble which leach countless poisons, scouring life from whole watersheds. Pits of unimaginable size are carved from the bones of the earth, leaving moonscapes in their wake.

Besides the immediate damage to the land at the site of operations, the destruction extends through the uses its products are put to. In this way, mining is crucial to the continued function of industrial civilization, supplying many of the raw materials that form the material fabric of industrial society. Steel, aluminum, copper, coal, tar sands bitumen, cement; the materials extracted through mining are central components of industrial civilization in an immediate and physical way. They are the building blocks of this society.

Fortunately, as is the way of things, where there is atrocity and brutalization, there is resistance. There has been a lot of militant anti-mining action happening recently; in the last few months alone there have been several inspiring incidents of people taking direct militant action against mining projects and infrastructure.

In February, several dozen masked militants raided the Hellas gold mine in Halkidiki, Greece. They firebombed machinery, vehicles, and offices at the site. The attack followed several years of legal challenges and public demonstrations—none of which succeeded in stopping the mine, which will destroy forests, poison groundwater, and release air pollutants including lead, mercury and arsenic.

When local residents tried to stop the mine through the courts the government ruled against them, claiming that the mine would create jobs. As the Deputy Minister of Energy and Environment Asimakis Papageorgiou said, “We can no longer accept this [area] being left unexploited or barely exploited.”

Statements like these on the part of those in power, while not necessarily surprising, help to make clear the reality we face; the dominant culture requires the rending of the living world into dead commodities. It can’t be persuaded to change, no matter how compassionate and compelling the appeals we make. It can only be forced to change.

More recently, the Powharnal coal mine in Scotland was attacked at the beginning of April. An anonymous communique was released via Indymedia Scotland:

At some point over the past weekend multiple items of plant machinery at an extension to the Powharnal open cast coal site in East Ayrshire were put beyond working use. High value targets including a prime mover and bulldozer were also targeted to cause maximum disruption to workings at the mine.

Scottish Coal is falling and not only do we intend to make sure that they go down – but that they stay down too.

This action presents yet another hopeful example of militant action targeting extractive projects. This was not a symbolic act of property destruction, but rather one aimed at materially disrupting and stopping destructive activity. More so, the actionist(s) specifically targeted key equipment and infrastructure at the site to maximize the impact of their actions, making good use of effective systems disruption.

A third example comes from Peru, where in mid-April several hundred protestors stormed the Minas Conga gold & copper mine, occupying the site for a short while and burning equipment. Besides the immediate damage done by the arson, the action forced the operating company, Minera Yanacocha, to evacuate personnel and equipment, further disrupting their operations.

This latest protest in April is the latest in a continuous and diverse tapestry of resistance to the Minas Conga mine. Such direct and militant protests and actions last year forced Yanacocha to put most of the mining project on hold, and the strong unyielding opposition has Newmont Mining Corporation (which owns Yanacocha) considering pulling out of the project altogether. This is yet another example of how effective militant action can be in stopping mining and other extractive projects.

Of course there are plenty of aboveground and nonviolent efforts being made to oppose mining projects happening as well, and this isn’t meant to detract from or dismiss their efforts. But the dominant culture needs access to the raw materials that feed the global economy, and in the end it will secure those resources by force, refusing to hear “no!”

Again, this isn’t to say that nonviolent efforts are by any means doomed to failure each and every time we employ them. It is to acknowledge that the entire existence and operation of industrial civilization requires continued access to “raw materials” (otherwise known as natural living communities), and that the courts, regulatory systems, and laws have all been designed to preserve that arrangement. We may win occasional victories here and there, but like a casino, they—the House, the capitalists, the miners, the extractors, etc.— will always come out ahead in the end.

When aboveground & legal efforts to stop mining and other extraction projects fail, as they so often and reliably do, those determined to protect the lands and communities that are their homes turn to other means.

Attacking and destroying the mining infrastructures themselves—the physical machines that are the immediate and direct weapons used to tear up biomes—forces a halt to extraction with an unmatched directness and immediacy. Beyond mining itself, the strategic efficacy of targeting infrastructure—as the foundational supports of any system—has been proven time and again by militaries and resistance movements around the world.

Of course, attacks targeting mines alone will likely never be enough to stop such harmful and destructive processes altogether. That can only happen by dismantling industrial civilization itself. And like anti-mining resistance, bringing down civilization will require underground action— the targeting of key nodes of critical industrial systems through coordinated sabotage.

That will require building a serious and capable resistance movement, one that is unafraid to name the situation before us—the stakes, the urgency, and the strategic reality—and to confront power. It means building a movement that can navigate around the traps and misdirection historically used to disrupt and disable movements. It means building a movement that is willing and able to defend the living Earth by any means necessary. Toward this end, members of DGR will be traveling the Northeast U.S. & Southeast Canada this summer for the Resistance Rewritten Tour, to talk about what that movement will mean and look like.

As civilization continues its incessant death march around the world— tearing apart and destroying ever more of the living world, ever more human and extra-human communities— resistance against it must of necessity become more militant. With so much at stake, those resisters in Greece, Scotland, Peru and elsewhere using militant attacks on industrial infrastructure to defend their lands and communities deserve our undying support. Those of us who value life and justice should not condemn them, but celebrate them— for theirs is precisely the type of action that will be required to stop the murder of the living world.

Time is Short: Reports, Reflections & Analysis on Underground Resistance is a biweekly bulletin dedicated to promoting and normalizing underground resistance, as well as dissecting and studying its forms and implementation, including essays and articles about underground resistance, surveys of current and historical resistance movements, militant theory and praxis, strategic analysis, and more. We welcome you to contact us with comments, questions, or other ideas at undergroundpromotion@deepgreenresistance.org

Root Force: Why Wind Power is a Sham

by | Mar 21, 2013 | Biodiversity & Habitat Destruction, Climate Change

By Root Force

 

A series of recently released studies make it clear that wind power is not going to save us—not from global warming, not from high extinction rates, and not from the system of high-energy-consumption industrial exploitation that is killing the planet.

Let’s start with the most damning findings: even the most large-scale shift to wind power cannot slow greenhouse gas emissions enough to have any positive effect on the climate, although it may manage to make things worse. Why?

A study published in Nature Climate Change in September found that although hypothetically there is enough power in the earth’s winds to sustain current levels of energy consumption, in practice you could never harvest enough energy from wind to affect the climate:

Turbines create drag, or resistance, which removes momentum from the winds and tends to slow them. As the number of wind turbines increases, the amount of energy that is generated increases. But at some point, the winds would be slowed so much that adding more turbines will not generate more electricity. …

[T]he study found that the climate effects of extracting wind energy at the level of current global demand would be small, as long as the turbines were spread out and not clustered in just a few regions. At the level of global energy demand, wind turbines might affect surface temperatures by about 0.2 degrees Fahrenheit and affect precipitation by about 1 percent. Overall, the environmental impacts would not be substantial. (emphasis added)

Another study, published in Nature last month, found that wind farms being constructed in Scotland actually lead to a net increase in carbon dioxide emissions:

Wind farms are typically built on upland sites, where peat soil is common. In Scotland alone, two thirds of all planned onshore wind development is on peatland. England and Wales also have large numbers of current or proposed peatland wind farms.

But peat is also a massive store of carbon, described as Europe’s equivalent of the tropical rainforest. Peat bogs contain and absorb carbon in the same way as trees and plants — but in much higher quantities.

British peatland stores at least 3.2 billion tons of carbon, making it by far the country’s most important carbon sink and among the most important in the world.

Wind farms, and the miles of new roads and tracks needed to service them, damage or destroy the peat and cause significant loss of carbon to the atmosphere, where it contributes to climate change. …

Richard Lindsay of the University of East London, said … “The world’s peatlands have four times the amount of carbon than all the world’s rainforests. But they are a Cinderella habitat, completely invisible to decision- makers.”

Finally, a study published last month in the journal Environmental Research Letters conducted a further analysis on the effects of wind turbine drag:

Each wind turbine creates behind it a “wind shadow” in which the air has been slowed down by drag on the turbine’s blades. The ideal wind farm strikes a balance, packing as many turbines onto the land as possible, while also spacing them enough to reduce the impact of these wind shadows. But as wind farms grow larger, they start to interact, and the regional-scale wind patterns matter more.

Keith’s research has shown that the generating capacity of very large wind power installations (larger than 100 square kilometers) may peak at between 0.5 and 1 watts per square meter. Previous estimates, which ignored the turbines’ slowing effect on the wind, had put that figure at between 2 and 7 watts per square meter.

In short, we may not have access to as much wind power as scientists thought.

“If wind power’s going to make a contribution to global energy requirements that’s serious, 10 or 20 percent or more, then it really has to contribute on the scale of terawatts in the next half-century or less,” says Keith.

If we were to cover the entire Earth with wind farms, he notes, “the system could potentially generate enormous amounts of power, well in excess of 100 terawatts, but at that point my guess, based on our climate modeling, is that the effect of that on global winds, and therefore on climate, would be severe — perhaps bigger than the impact of doubling CO2.” (emphasis added)

As if that weren’t enough, another study has just concluded that large wind turbines constructed offshore may snap like matches when hit by medium-size waves:

“If we do not take ringing into consideration, offshore wind turbine parks can lead to financial ruin,” warns John Grue to the research magazine Apollon at University of Oslo. …

Ringing does not just harm wind turbines. Ringing has already been a great problem for the oil industry. The designers of the YME platform did not take ringing into account, and lost NOK 12 billion.

“It is possible to build your way out of the ringing problem by strengthening the oil rigs. However, it is not financially profitable to do the same with wind turbines,” says John Grue.

And finally, let’s not forget what environmentalists have been warning about for decades: wind turbines murder birds.

ReWire has learned that the North Sky River Wind project, which attracted fierce opposition from environmental groups concerned about potential threat to eagles and California condors, was the site of a golden eagle death in January. …

The eagle kill apparently occurred on January 29, just a month after North Sky River started generating power.

So what’s the solution? Certainly not wind, solar, or any other industrial magic bullet. The solution is to dramatically scale back consumption and shift to local-based economies not dependent upon stealing resources from distant people and lands.

The solution is to demolish the global economic system.

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