by Cara Judea Alhadeff, PhD
Paintings in this post are by Micaela Amateau Amato from Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era.
The Master’s Tools Will Never Dismantle the Master’s House —Audre Lorde
As with our shift from our systemically racist culture to one rooted in mutual respect for multiplicity and difference, we must practice caution during our transition out of our global petroculture. This vigilance should not be based on the motivation, but on the underlying false assumptions and strategies that perceived sustainability and “alternative” agendas offer. The implicit assumptions embedded in the concept of sustainability maintains the status quo. At this juncture of geopolitical, ecological, social, and corporeal catastrophes, we must critically question clean/green solutions such as the erroneously-named Renewable Energies Revolution. I suggest we face both the roots and the implications of how perceived solutions to our climate crisis, like “renewable” energies, may unintentionally sustain ecological devastation and global wealth inequities, and actually divert us from establishing long-term, regenerative infrastructures.
On the surface, sustainability agendas appear to offer critical shifts toward an ecologically, economically, and ethically sound society, but there is much evidence to prove that #1: these structural changes must be accompanied by a psychological shift in individuals’ behavior to effectively shut down consumer-waste convenience culture; and, #2: the core of too many green/clean solutions is rooted in the very essence of our climate crisis: privatized, industrialized-corporate capitalism. For example, in his The Age of Disinformation1, Eric Cheyfitz alerts us: The Green New Deal is a “capitalist solution to a capitalist problem.” It claims to address the linked oppressions of wealth inequity and climate-crisis, yet its proposed solutions avoid the very roots of each crisis.
My challenge is rooted in three interrelated inquiries:
As we transition to supposedly carbon-free electricity, we must be attentive to the ways in which we unconsciously manifest the very racist hegemonies we seek to dislodge; we must be cautious of the greening-of-capitalism that manifests as “green colonialism” through a new dependency on what is falsely identified as “renewable” energies. Currently, human and natural-world habitat destruction are implicit in the mass production and disposal infrastructures of most “renewable energies:” solar, wind, biomass/biofuels, geothermal, ethanol, hydrogen, nuclear, and other ostensible renewables2.
This includes our technocratic petroleum-pharmaceutical addictions that use technologies to create “sustainability.” Even if policy appears to be in alignment with environmental ethics, we are consistently finding that policy change simply replaces one hegemony, one cultural of domination, with another—particularly within the framework of neoliberal globalization. Only when we acknowledge the roots of our Western imperialist crisis, can we begin to decolonize and revitalize all peoples’ livelihoods and their environments.
Zazu Dreams: Between the Scarab and the Dung Beetle, A Cautionary Fable for the Anthropocene Era3, my climate justice book that explores the perils of the Anthropocene, challenges cultural habits deeply embedded in our calamitous trajectory toward global ecological and cultural, ethnic collapse. The book’s main character reflects: “We have this crazy idea that anything ‘green’ is good—but we know that there is no clear-cut good and evil. What happens when the very solution causes more problems than the original problem it was supposed to fix?”
How we measure our ecological footprint4 and global biocapacity is often riddled with paradox—particularly in the face of green colonialism, or what I call humanitarian imperialism5. The litany of our collusion with corporate forms of domination is infinite within the Anthropocene Era (increasingly characterized as the Plasticene). Disinformation campaigns spread by fossil-fuel interests deeply root us in assimilationist consumerism. The Zazu Dreams’ characters witness social and environmental costs of subjugating others through both fossil-fuel-obsessed economies and their “green” replacements. Vaclav Smil warns us of this “Miasma of falsehood.” This implies replacing one destructive socializing norm—petro-pharma cultures sustained by fossil-fuel addicted economics—with another: purportedly “renewable” energies. These energies (I don’t call them renewable, because they are not “renewable” and not carbon-free)6, like fossil-fuels, are rooted in barbaric colonialist extractive industries. Once again, the “solution” is precisely the problem. Greenwashing is a prime example of the ways in which capitalism dictates our alleged freedom. Free market is a euphemism for economic terrorism. The “green economy has come to mean…the wholesale privatization of nature.”7 Consumerism becomes the default for making supposedly ethical choices.
In Deep Green Resistance, Lierre Keith urges us: “We can’t consume our way out of environmental collapse; consumption is the problem”. Even within the 99%, consumers are capitalism. Without convenience-culture/mass consumer-demand, the machine of the profit-driven free market would have to shift gears. We can’t blame oil companies without simultaneously implicating ourselves, holding our consumption-habits equally responsible. How can we insist government and transnational corporations be accountable, when we refuse to curb our buying, using, and disposal habits? We don’t have to go far back in our cross-cultural histories of nonviolent resistance and civil disobedience to learn from world-changing examples of strikes, unions, boycotts, expropriation, infrastructural sabotage, embargoes, and divestment protests.
Yet, most contemporary transition movements are founded in the very system they are trying to dismantle. Our perceived resources, these alternative forms of energy proposed to power our public electrical grids, are misidentified under the misleading misnomers: labels such “renewable”/ “sustainable” / “clean”/ “green”. How is “clean” defined? For whom? There is not a clear division between clean energy and dirty energy/dirty power—clean isn’t always clean. Neoliberal denial of corporeal and global interrelationships instills conformist laws of conduct that continually replenish our toxic soup in which we all live. One perceived solution to help us transition is to create alternatives to fossil fuel-addicted economies, as proposed, for example, through The United States’ proposed Green New Deal and its focus on allegedly “renewable” energies. However well-intentioned, these supposed alternatives perpetuate the violence of wasteful behavior and destructive infrastructures. Even if temporarily abated, they ultimately conserve the original crisis.
Below I address specific technologies that are falsely identified as “renewable” energy; technologies that actually reinforce the very problem they are trying to solve.
1. Solar/Photovoltaic and Wind Technologies: Given the proposed solutions using industrial solar and wind harvesting, Western imperialism has and will continue to dominate global relations. “Clean energy” easily gets soiled when it is implemented on an industrial scale. Western imperialist practices are implicit in solar cell and storage production (mining and other extractive industries) and disposal infrastructures. Congruently, industrial wind farms—aka: “blenders in the sky,”(chopping up migrating birds & bats) use exorbitant resources to produce and implement (both the wind turbines and their infrastructure), and devastate migrating wildlife (bats and birds, critical to healthy ecosystems and some of whom are endangered species).
Both wind and solar energies require vast quantities of fossil fuels to implement them on a grand scale. As we have seen throughout both California and China (two examples among too many), massive solar-energy sites/solar industrial complexes strip land bare—displacing human populations and migration routes of both wildlife and people for acres of solar fields, substations, and access roads—all of which require incredibly carbon-intensive concrete. Consuming massive tracts of land, 100-1000 times more land area is required for wind and solar, as well as for biofuel energy production than does fossil-fuel production.
2. Hydro-Power Technology: Large-scale dams for hydro-power have also historically had cataclysmic effects on indigenous peoples and their lands. Although macro-hydro, like fracking, has
finally been recognized for its calamitous consequences, perversely, it is still proposed as a viable alternative to fossil-fuel economies.
3. Battery Technology: Let’s begin with a California-based scenario: According to the Union of Concerned Scientists and their Climate Vulnerability Index (CVI) in California, fine particulate pollution harms African-American communities 43% more than predominantly white communities, Latino 39% more, and Asian-American communities 21% more. As if tailpipe emissions are the only humanitarian catastrophe, one “clean solution” is the electric vehicle for public transportation and for personal consumption. Completely ignoring the embodied energy involved, this perceived solution displaces the costs of environmental racism—once again exported out of the US into the global south—in this case to Boliva where lithium (essential for battery production) is primarily mined. Cobalt, also essential to battery production, is mined in the Democratic Republic of the Congo. Like lithium, cobalt’s environmental and humanitarian costs are unconscionable—including habitat destruction, child slavery, and deaths. Eventually, production is followed by solar technology and battery e-waste dispersed throughout Asia, South America, and Africa. Additionally, rarely considered are the fossil-fuel sources used to supply the electricity for those private and public electric vehicles. And, of course most frequently, the poorest US populations work in and live near those coal mines/power plants/fracking stations.
The Renewable Energies Movement claims that our global addiction to oil (“black gold”) should be replaced by lithium (“white gold”). What we are not considering is that extracting lithium and converting it to a commercially viable form consumes copious quantities of water—drastically depleting availability for indigenous communities and wildlife, and produces toxic waste (that includes an already growing history of chemical leaks poisoning rivers, thus people and other animals). Paul Hawken‘s phrase “renewable materialism” counsels us that this hyper-idealized shift from a fossil-fuel paradigm to “renewable” energies is not a solution. Furthermore, these energies are LOW POWER DENSITY: they produce very little energy in proportion to the energy required to institutionalize them.
As the main character in Zazu Dreams prompts: “Even if we find great alternatives to fossil fuels, what if renewable energies become big business and just maintain our addiction to consumption? (…) Replacing tar sands or oil-drills or coal power plants with megalithic ‘green’ energy is not the solution—it just masks the original problem—confusing ‘freedom’ with free market and free enterprise”. We must now act on our knowledge that the renewable “revolution” is dangerously carbon intensive. And, as the authors of Deep Green Resistance caution us: “The new world of renewables will look exactly like the old in terms of exploitation.”
ENDNOTES
Editor’s Note: The Halmahera Island in Indonesia is the only known home to the Hongana Manyana tribe. Unfortunately, it is also the home to vast reserves of nickel. Mining companies are now evading the indigenous rights and ecological rights of the inhabitants of the island, as well as of the island herself, to steal the nickel. The nickel is going to be used for manufacturing electric cars. The following piece is taken from Survival International.
The Hongana Manyawa – which means ‘People of the Forest’ in their own language – are one of the last nomadic hunter gatherer tribes in Indonesia, and many of them are uncontacted.
They have a profound reverence for their forest and everything in it: they believe that trees, like humans, possess souls and feelings. Rather than cut down trees to build houses, they make their dwellings from sticks and leaves. When forest products are used, rituals are performed to ask permission from the plants, and offerings are left out of respect.
The Hongana Manyawa root their whole lives to the forest, from birth to death. When a child is born, the family plant a tree in gratitude, and bury the umbilical cord underneath: the tree grows with the child, marking their age. At the end of their lives, their bodies are placed in the trees in a special area of the forest that is reserved for the spirits.
If there is no more forest, then there will be no more Hongana Manyawa.
Providing for themselves almost entirely from hunting and gathering, the Hongana Manyawa are nomadic; setting up home in one part of the forest before moving on and allowing it to regenerate. They have unrivalled expertise in the Halmahera rainforest, hunting wild boar, deer and other animals and maintaining a close connection with the sago trees – now threatened by deforestation from mining – which provide their main source of carbohydrate. They also have incredible medicinal knowledge and can treat many sicknesses with local plants, although this has become increasingly difficult following the new diseases brought by forced contact and resettlement in villages.
It’s more convenient for me to keep moving because the food is much more diverse and available, I can go hunting regularly. Permanently staying in the village is very uncomfortable and there is a lack of food.
The arrival of the mining companies is just the latest threat to the Hongana Manyawa and their land. In recent decades, Indonesian governments have repeatedly tried to force contact onto the Hongana Manyawa, with the aim of stopping their nomadic way of life and evicting them from their ancestral forest home. They say this is to “civilize” them: they have tried to settle the Hongana Manyawa and have built Indonesian-style houses for them. The Hongana Manyawa say these new houses, with roofs made of metal sheets rather than palm leaves, made them feel “like animals in a cage”.
https://www.survivalinternational.org/tribes/honganamanyawa
One Hongana Manyawa woman told Survival:
We are so happy living by the forest with different kinds of meat and food, where we can collect roof materials so we can replace the zinc roof the government has built for us.
As with uncontacted tribes the world over, forced contact has proved disastrous for the Hongana Manyawa. They were immediately exposed to diseases to which they had no immunity – from the late 1970s to the early 1990s, terrible outbreaks of diseases which the Hongana Manyawa refer to as “the plague” affected the newly-settled villages, leading to widespread suffering and even death.
We had many different diseases when first settled, some of the sickness led to deaths, some people had fever that went on for days and nights and endless coughing for days and even weeks.
The contacted Hongana Manyawa also serve as convenient scapegoats for the police, who frequently blame them for crimes they have had nothing to do with. Several of them have been imprisoned for murders they did not commit and have languished in jail for many years.
It’s better to live in the forest so we don’t get accused of these things. We feel unsafe and many of the men moved into the forest and then came to get their wives and families. Some are deep in the forest…they are deeply traumatized.
Far from being respected for their unique and self-sufficient ways of living, the Hongana Manyawa experience severe racism and are regularly described by Indonesian officials and the media as ‘primitive’. There is a widespread belief that they would benefit from ‘integration’ into wider society: a belief that comes with disastrous and deadly consequences.
Many Hongana Manyawa are now living in government-built villages. Many others – traumatised by the government’s forced settlement attempts, like other peoples around the world who have experienced forced contact – have returned to their forest.
The uncontacted Hongana Manyawa have made it clear time and time again that they do not want to settle or have outsiders coming into their forest. They are very much aware of the dangers – including fatal epidemics of disease – which forced contact brings. As with the uncontacted Sentinelese tribe of India, it is little wonder that they are defending their lands and shooting arrows at those who force their way in.
But now they face the threat not just of being forced out of the forest that sustains them, but of seeing it all destroyed by corporations rushing to provide a supposedly ‘sustainable’ and ‘environmentally friendly’ lifestyle to people thousands of miles away.
https://player.vimeo.com/video/879389461?h=5199b980ee
The greatest threat to the Hongana Manyawa today comes from a supposedly ‘green’ industry.
Their rainforest sits on lands rich in nickel, a metal increasingly sought after as an ingredient in the manufacture of electric car batteries. Indonesia is now the world’s largest producer of nickel, and Halmahera is estimated to contain some of the world’s largest unexploited nickel reserves. Nickel is not essential for these batteries, but now that the nickel market is booming, mining companies are homing in and tearing up huge swathes of rainforest.
The uncontacted Hongana Manyawa are on the run. Without their rainforest, they will not survive. These cars are marketed as ecofriendly alternatives to fossil fuel powered cars, but there is nothing ecofriendly about the way nickel is being mined in Halmahera.
It goes without saying that uncontacted tribes cannot give their Free, Prior and Informed Consent to exploitation of their land – which is legally required for all ‘developments’ on Indigenous territories under international law.
Nevertheless, Weda Bay Nickel (WBN) – a company partly owned by French mining company Eramet – has an enormous mining concession on the island which overlaps with Hongana Manyawa territories. WBN began mining in 2019 and now operates the largest nickel mine in the world. Huge areas of rainforest which the Hongana Manyawa call home have already been destroyed. The company plans to ramp up the mining to many times its current rate and operate for up to 50 years.
If we don’t support the fight for their forest, my uncontacted relatives will just die. The forest is everything, it is their heart and life. My parents and siblings are in the forest and without support they will die. Everything in the forest is getting destroyed now – the river, the animals, it is gone.
The Indonesian government claims that nickel mining is “critical for clean energy technologies” yet coal-fired power stations are being constructed at IWIP to process the nickel. The International Energy Agency estimates that 19 metric tons of carbon are released for every metric ton of nickel smelted and there is evidence from a similar project in Sulawesi of this leading to respiratory diseases for locals. Not only is this mining (accompanied by roads, smelters and other huge industrial projects) devastating the Hongana Manyawa’s rainforests, it is also polluting the air and damaging the rivers. The processing of nickel is often highly toxic, involving a host of chemicals which produce almost two metric tons of toxic waste for every metric ton of ore processed.
Survival is fighting against false solutions to the climate crisis, which are destroying Indigenous lands and lives.
They are poisoning our water and making us feel like we are being slowly killed.
International companies are involved, directly or indirectly, in the mining of uncontacted Hongana Manyawa land.
WBN is a joint venture between several companies, but French company Eramet is part-owner and responsible for the mining itself. Eramet prides itself on its environmental and human rights credentials, claiming that it will “set the standard” and “be a benchmark company” when it comes to human rights. Yet it continues to mine on the territory of the uncontacted Hongana Manyawa.
Survival has learned that German chemical company BASF is also planning to partner with Eramet to build a refining complex in Halmahera and that a possible location for this may be on uncontacted Hongana Manyawa territory. This would be devastating for the uncontacted Hongana Manyawa in the area, who are already in hiding from mining.
Survival has been told that uncontacted Hongana Manyawa are now fleeing further and further into the rainforest, traumatized by the attacks on their forests and way of life.
Trees are gone and replaced with the big road, where giant machines go in and out making noise and driving the animals away.
Tesla, the world’s largest electric vehicle company, has signed contracts worth billions of US dollars to buy Indonesian nickel and cobalt for its batteries. Its CEO Elon Musk has also had high level negotiations with the Indonesian government to open an electric car battery factory in the country. Indonesia’s President Joko Widodo has even offered Tesla a ‘nickel mining concession.’
Tesla’s Indigenous rights policy states: “For all raw material extraction and processing used in Tesla products, we expect our mining industry suppliers to engage with legitimate representatives of indigenous communities and include the right to free and informed consent in their operations.”
Yet Tesla has now signed deals with Chinese companies Huayou Cobalt and CNGR Advanced Material, both of which have links to nickel mining in Halmahera. While supply chains are secretive and often obscure, Tesla’s interests in Indonesia and the scale of the planned mining in Halmahera make it possible that nickel mined from Halmahera could well end up in Tesla cars.
I do not give consent for them to take it…tell them that we do not want to give away our forest.
Rather than destroying yet more of the natural world, and the people who defend it, in the name of combating climate change, we should be supporting uncontacted tribes to defend their rainforests and their land rights; they are the guardians of the green lungs of the planet.
We the Hongana Manyawa, do not want a mining company to come, because it will destroy our forest. We will protect this forest as much as we can. If the forest is destroyed, where will we live?
The Hongana Manyawa are running out of forest and running out of time. They desperately need international support to stop the destruction of their homelands before it’s too late.
The Hongana Manyawa’s land rights must be recognised. Survival is calling for the declaration of an emergency zone for the uncontacted Hongana Manyawa. Around the world, Survival has successfully campaigned for the land rights of uncontacted tribes, defending them from outsiders bringing in deadly diseases and devastating development projects which could destroy them.
We are calling for:
– Eramet and the other companies mining in Halmahera, to immediately abide by international law and stop mining and other developments on the lands of uncontacted tribal people.
– Tesla and other car companies to publicly commit to ensure that none of the nickel or cobalt they buy ever comes from the lands of the uncontacted Hongana Manyawa in Halmahera.
– The Indonesian government to establish an ‘Uncontacted Tribe No-Go Zone” to protect the uncontacted Hongana Manyawa and their territories.
With your support, the territories of the uncontacted Hongana Manyawa can be protected from mining so that they can continue to live as they choose on their own land.
I want to share my knowledge with my grandchildren and those who want to learn how to eat and live in the forest.
Please tell Tesla to pledge that none of the minerals they buy ever comes from the lands of uncontacted Indigenous people in Halmahera – and let the mining companies, and the Indonesian authorities, know you’ve done so.
Sign the pledge here: https://act.survivalinternational.org/page/124732/action/1
![[Event] Lierre Keith in London: What is to be Done and From Living Planet to Necrosphere](https://dgrnewsservice.org/wp-content/uploads/sites/18/2023/03/Lierre_Keith.jpg)
Editor’s note: Lierre Keith, co founder of DGR, is going to be in London for two events. On April 1, she’s going to be a part of a Women’s Rights Conference along with a number of other feminists. On April 2, she is going to give a talk on Bright Green Lies, followed by a screening of the documentary and Q&A.
What is to be Done? Women’s Rights Conference
A hybrid conference (up to 150 of us in real life and lots more online) in London on Saturday 1st April 2023, 9am-5pm near Old St tube or Barbican tube. Women’s Declaration International invites you to a day of speeches, workshops, networking, internet livestream link to global sisters and hopefully fun. If you would like to attend, help plan, organize, volunteer on the day, run sessions, etc, please email info@womensdeclaration.com or fill in this form https://forms.gle/bFLntzbBzrm4zd6M8
We will livestream the whole thing, so you can participate online too.You can use the normal FQT attendee login so if you are registered for FQT you are registered and need to do nothing further. If not go to womensdeclaration.com and register for Feminist Question Time and you will get a Zoom link the week before.
With four rooms, a garden and a coffee area, the speakers/workshop leaders include: Sheila Jeffreys, Lierre Keith , Zuleyka Valentin Arroyo, Kaïla Atarou Manfah, Christina Ellingsen, Julia Long, Amparo Domingo, Kate Coleman, Stephanie Davies-Arai, Amber Alt, Paula Boulton, Maureen O’Hara, Marian Rutigliano, Lynne Harne, Emma Thomas, Sally Wainwright, Louise Somerville, Jan Williams, Kelly Frost, Kate Graham, Alison Jenner, Lynn Alderson, Shannon from HearSheHearShe, Jo Brew and many more!
The theme is What is to be done, so talks and workshops will focus on what we should do next.
After the day, we have booked a quiet room at a pub where we can sit and chat, plus go downstairs to buy food and drink.
In order for WDI to break even (& hopefully increase our war chest), we need all of us to support the event both financially (by buying tickets, and donating funds) and also through volunteer activities (in preparation, day of, and cleanup).
You can buy tickets for the in person event here. Register for the online event here.
Lierre Keith – writer, radical feminist, food activist, and environmentalist will be in London Sunday, April 2nd for this highly anticipated talk. This will be followed by a screening of Bright Green Lies and a Q and A with the people behind it.
More and more environmentalists are starting to question whether not just fossil fuels, but also so-called ‘green energy’, could pose a potentially serious threat to our environment and to what remains of our already threatened species and biodiversity.
With praise from world-renowned author and campaigner Vandana Shiva (anti-GMO activist and President of Navdanya International), Jeff Gibbs (director of Planet of the Humans, available to watch here for free) and Chris Hedges (Pulitzer Prize-winning journalist and author of America: The Farewell Tour), Bright Green Lies and its accompanying documentary film dig further into this issue, exploring whether our dependence on fossil fuels can really be replaced with a new form of industry that calls itself green.
Join us for the event with our expert panel:
This illuminating film “dismantles the illusion of ‘green’ technology in breathtaking, comprehensive detail, revealing a fantasy that must perish if there is to be any hope of preserving what remains of life on Earth. From solar panels to wind turbines, from LED light bulbs to electric cars, no green fantasy escapes Jensen, Keith, and Wilbert’s revealing peek behind the green curtain. Bright Green Lies is a must-read for all who cherish life on Earth.”
—Jeff Gibbs, writer, director, and producer of the film Planet of the Humans
Copies of the film on DVD will be available for purchase, alongside copies of the book which Lierre may sign for you.
Note: This is an in-person event. Please register on this Eventbrite link.
Banner by “File:Lierre Keith.png” by Deep Green Resistance is licensed under CC BY 3.0.
Editor’s note: Science, touted to be objective, is far from so. As Lewis Mumford explains and Derrick writes extensively in Myth of Human Supremacy, any tool cannot be separated from the overall social structure under which it was created and operates. Likewise, science, as a way of thought, was created under a paradigm of dominance of nature. Much of the scientific discoveries have been pursued for the same purpose. Neither climate science, not climate solution is an exception.
The following article is a part of a blog by Indrajit Samarajiva. DGR does not espouse the views express in this article in its entirety.
By Indrajit Samarajiva / indi.ca
Shoveling ‘green’ energy into the same voracious greed of the 1% and the heavily marketed dream of everyone else living like that simply isn’t going to work. The fact is that science is being used to change the engine on a train that’s simply on the wrong track. It will still reach its destination, which is collapse.
At that point the tools of science (which are agnostic) can theoretically be used to balance the thermostat, just as cyanobacteria figured it out after they froze the Earth with their oxygen emissions. But that requires wisdom, accumulated over millions of years by our photosynthetic ancestors. Scientists—like children finding their fathers gun—have dug up and burnt those very photosynthetic ancestors and marveled at their own power. But it was all stolen glory, and now the climate is taking it all back. The debt incurred by scientific hubris yoked to capitalist greed is the death of 90% of species, including much of our own.
Science is thus not a way out of climate collapse. It is its most proximate cause. The way out means going backwards through science to philosophy (whence it sprung) and unfucking that. It involves going even further to the gods and stories that west Asian philosophers discarded and scorned. Hence the answer is not in the popular science novels you see in airport bookshops. They (and you) are part of the problem.
The answers are in the ancient (and frankly superior) civilizations crushed by western science and technology crashing on their shores, in the ancient wisdom rejected as superstition, and in the simple experience of being a human on earth, sitting still, not consuming much, and inhaling and exhaling oxygen under the trees. I don’t know what the answer is, but I know that we’ve got to go much deeper than science. We’re in a hole. The answer is definitely not more blind faith in the shovel.
Have I written this before? Sorta — How Science Is Not Good
No. 2 from Russian Drone Paintings (Mir Diamond Mine, Siberia) by Lawrence Gipe
Standing on the brink, before the towering back wall of the Berkeley, whose semi-circular sloping terraces resemble a gigantic Greek amphitheater, one is overtaken by a sense of doom…Viewed from the edge, the pit is a théâtre du sacrifice. The gateway to dominion is also a staircase to hell – Milton’s ‘wild Abyss’, the womb and grave of nature.
– Edwin C. Dobb, ‘The Age of the Sacrifice Zone’, EXTRACTION: Art on the Edge of the Abyss
In 2016, tens of thousands of snow geese, midway through their winter migration from Alaska to northern Mexico, diverted from their route in order to avoid a storm. Many landed on a blue lake at the bottom of a deep crater. But the water was not right; it hurt. Within minutes the exhausted birds were dropping dead in their thousands. Officials from the US Fish and Wildlife Service, examining the corpses afterwards, found burns inside their bodies, evidence of the cadmium, copper, arsenic, zinc and sulphuric acid they had sought to shelter on. This deadly toxic soup was what filled Montana’s milelong Berkeley Pit, leftover tailings from Butte’s heyday as the copper mining capital of the world, now one of the largest environmental clean-up sites in the country.
In 2020, the poisoned rivers, the hacked, fracked and exploded ground, the countless wounds from the thousands of mining projects in the American West inspired Peter Koch, founder and director of the CODEX Foundation, a California-based arts nonprofit, to launch a project called EXTRACTION: Art on the Edge of the Abyss. This ‘multimedia, multi-venue, cross-border art intervention’ invited artists from around the world to examine all forms of extractive industry, from open-cast mines in Butte to the exploitation of water, minerals, timber, coal, sand, animal and marine life, and the innumerable other ‘resources’ that fuel the global economy. EXTRACTION co-founder Edwin C. Dobb, who passed away in 2019, called this the ‘age of the sacrifice zone’, after an official government term for the areas that are left despoiled as the accepted collateral damage of so-called ‘progress’.
Dark Mountain’s 20th issue, ABYSS, is a response to that project’s call, bringing an uncivilised eye to the mindset of extractivism: an insatiable, pathological drive that has fuelled a seemingly endless expansion in energy use, manufacturing and economic activity. Just as our consumption appears to have no end in sight, there are no geographical limits: as mining or drilling operations shut down in one part of the world, having exhausted their seams or become economically unviable, new ones open up elsewhere – many of them to power the so-called ‘green’ technology boom.
Governments and billionaires dream of extending this frontier deeper and higher than ever before, from deep-sea mining on the ocean floor to plundering the minerals of other planets. Impelled by the need to take, take, take, the appetite of extractivism is all-consuming and unending.
In ABYSS , Alnoor Ladha and Martin Kirk write that we are living in the age of wetiko, an Algonquin term for a cannibalistic spirit that spreads like a virus. Amitav Ghosh draws the link between capitalist imperialism today and the 17th-century Dutch colonists in Indonesia’s Banda Islands, who massacred the indigenous population in order to gain control over the trade in nutmeg. And in South Africa, colonised for its mineral wealth and fertile land, Sage Freda writes of how environmental and human exploitation are inextricably linked; the more we wreck and ravage the Earth, the more deeply we damage ourselves. As wetiko spreads across the world, all of us – and all other species – end up living and dying in the sacrifice zone.
From the Amazon to the Niger Delta, the Atacama Desert to the Minnesota wetlands, communities and indigenous people are attempting to defend the living world from devastation. Many contributors to ABYSS are part of the pushback against the pillage: from the protest camp at the proposed lithium mine at Thacker Pass, Nevada, and from a deep-sea oil rig in New Zealand’s Great South Basin, we bring you stories from the activist front line. Derrick Jensen, Lierre Keith and Max Wilbert take us to China’s giant black lake full of toxic run-off from the rare-earth metal mining that powers our laptops and phones. And we meet a Romanian peasant farmer whose fight against fracking and open-cast mining has helped to save one of Europe’s last medieval landscapes.
How do we remain fully human while so much around us is being destroyed, especially as we (at least, some of us) enjoy so many of the material benefits that devastation brings?
Extractivism’s story can be told through these struggles, as it can be told through statistics: that China now consumes more sand for concrete and cement every three years than the US consumed in the entire 20th century; that wild animal populations have decreased by 60% in the last 50 years. But this book also tells the story of how extractivism feels – how do we remain fully human while so much around us is being destroyed, especially as we (at least, some of us) enjoy so many of the material benefits that devastation brings? The fiction and poetry in this book navigate this tricky terrain, from Claire Wahmanholm’s haunting depictions of glaciers melting on the page to Tacey Atsitty’s wrenching depiction of the poisoned water supplies of the Diné in the American Southwest.
Photography, observes Richard Misrach, is a profound means of bearing witness. Many images in this all-colour issue come from the EXTRACTION project, giving evidence of the otherwise invisible toll of our voracious appetites, from David Maisel’s turquoise lithium ponds in the Atacama Desert to Lawrence Gipe’s stunning cover image depicting the largest hole on the planet in Siberia. Noble views of sublime natural landscapes give way to surveys of industrial ravages, as artists behold the world’s dams, tailing ponds, abandoned mines, oilfields, slag heaps and quarries, and the walls of granite, marble and coal that lie beneath. Among the litany of disappeared places, Jaime Black’s The REDress Project alerts us to the absences of indigenous women in Canada, while Aboriginal artist Betty Muffler shows the scale and beauty of the Earth repair required in her post-nuclear work, Healing Country. This is the world we do not see: the reality that powers the illusion of our spellbound lifestyles, with our sparkly wedding rings, our magical keyboards, our salmon and steak dinners, our electric cars gliding towards the emerald green cities of the future.
Once you start looking through the lens of extractivism, you start to see it everywhere – in the intellectual industries’ absorption of organic life and culture to feed its never-ending appetite for analysis and codification; in the teetering stacks of digital finance, each newly created layer of speculative instrument appropriating value from the one below it; and in the exploitation of ‘human resources’, making ever-greater demands on workers’ psychological and physical labour while demanding they carry ever more of the economic risk. And the suspicion arises that, behind all these manifestations of extraction, lies the same emotional and metaphysical vacuum – a hole in the heart as long and wide as the Berkeley pit: unappeasable, irrational, and ultimately incapable of ever being filled.
IMAGE: No. 2 from Russian Drone Paintings (Mir Diamond Mine, Siberia) Oil on canvas Courtesy of the artist
Gipe’s latest series, Russian Drone Paintings is based on images taken by drones for news programmes and surveillance posted on the government–run RUPTLY Network. Each painting consists of a frozen frame from this feed with subjects like pit mines in Siberia, bombings in Syria, ghost towns on remote mountains, towns abandoned because of radiation, and other residual evidence of interventions into nature.
Lawrence Gipe’s practice engages the postmodern landscape and the visual rhetoric of progress, in media that ranges between painting, drawing, video and collaborative curatorial projects. Gipe has had 60 solo exhibitions in galleries and museums in New York, Beijing, San Francisco, Chicago, Los Angeles, Miami, Munich, Berlin and Düsseldorf. Currently, he splits his time between his studio in Los Angeles, CA, and Tucson, AZ, where he is an Associate Professor of Studio Art at the University of Arizona.
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