Would any sane person think dumpster diving would have stopped Hitler, or that composting would have ended slavery or brought about the eight-hour workday, or that chopping wood and carrying water would have gotten people out of Tsarist prisons, or that dancing naked around a fire would have helped put in place the Voting Rights Act of 1957 or the Civil Rights Act of 1964? Then why now, with all the world at stake, do so many people retreat into these entirely personal “solutions”?
Part of the problem is that we’ve been victims of a campaign of systematic misdirection. Consumer culture and the capitalist mindset have taught us to substitute acts of personal consumption (or enlightenment) for organized political resistance. An Inconvenient Truth helped raise consciousness about global warming. But did you notice that all of the solutions presented had to do with personal consumption — changing light bulbs, inflating tires, driving half as much — and had nothing to do with shifting power away from corporations, or stopping the growth economy that is destroying the planet? Even if every person in the United States did everything the movie suggested, U.S. carbon emissions would fall by only 22 percent. Scientific consensus is that emissions must be reduced by at least 75 percent worldwide.
Or let’s talk water. We so often hear that the world is running out of water. People are dying from lack of water. Rivers are dewatered from lack of water. Because of this we need to take shorter showers. See the disconnect? Because I take showers, I’m responsible for drawing down aquifers? Well, no. More than 90 percent of the water used by humans is used by agriculture and industry. The remaining 10 percent is split between municipalities and actual living breathing individual humans. Collectively, municipal golf courses use as much water as municipal human beings. People (both human people and fish people) aren’t dying because the world is running out of water. They’re dying because the water is being stolen.
Or let’s talk energy. Kirkpatrick Sale summarized it well: “For the past 15 years the story has been the same every year: individual consumption — residential, by private car, and so on — is never more than about a quarter of all consumption; the vast majority is commercial, industrial, corporate, by agribusiness and government [he forgot military]. So, even if we all took up cycling and wood stoves it would have a negligible impact on energy use, global warming and atmospheric pollution.”
Or let’s talk waste. In 2005, per-capita municipal waste production (basically everything that’s put out at the curb) in the U.S. was about 1,660 pounds. Let’s say you’re a die-hard simple-living activist, and you reduce this to zero. You recycle everything. You bring cloth bags shopping. You fix your toaster. Your toes poke out of old tennis shoes. You’re not done yet, though. Since municipal waste includes not just residential waste, but also waste from government offices and businesses, you march to those offices, waste reduction pamphlets in hand, and convince them to cut down on their waste enough to eliminate your share of it. Uh, I’ve got some bad news. Municipal waste accounts for only 3 percent of total waste production in the United States.
I want to be clear. I’m not saying we shouldn’t live simply. I live reasonably simply myself, but I don’t pretend that not buying much (or not driving much, or not having kids) is a powerful political act, or that it’s deeply revolutionary. It’s not. Personal change doesn’t equal social change.
So how, then, and especially with all the world at stake, have we come to accept these utterly insufficient responses? I think part of it is that we’re in a double bind. A double bind is where you’re given multiple options, but no matter what option you choose, you lose, and withdrawal is not an option. At this point, it should be pretty easy to recognize that every action involving the industrial economy is destructive (and we shouldn’t pretend that solar photovoltaics, for example, exempt us from this: they still require mining and transportation infrastructures at every point in the production processes; the same can be said for every other so-called green technology). So if we choose option one — if we avidly participate in the industrial economy — we may in the short term think we win because we may accumulate wealth, the marker of “success” in this culture. But we lose, because in doing so we give up our empathy, our animal humanity. And we really lose because industrial civilization is killing the planet, which means everyone loses. If we choose the “alternative” option of living more simply, thus causing less harm, but still not stopping the industrial economy from killing the planet, we may in the short term think we win because we get to feel pure, and we didn’t even have to give up all of our empathy (just enough to justify not stopping the horrors), but once again we really lose because industrial civilization is still killing the planet, which means everyone still loses. The third option, acting decisively to stop the industrial economy, is very scary for a number of reasons, including but not restricted to the fact that we’d lose some of the luxuries (like electricity) to which we’ve grown accustomed, and the fact that those in power might try to kill us if we seriously impede their ability to exploit the world — none of which alters the fact that it’s a better option than a dead planet. Any option is a better option than a dead planet.
Besides being ineffective at causing the sorts of changes necessary to stop this culture from killing the planet, there are at least four other problems with perceiving simple living as a political act (as opposed to living simply because that’s what you want to do). The first is that it’s predicated on the flawed notion that humans inevitably harm their landbase. Simple living as a political act consists solely of harm reduction, ignoring the fact that humans can help the Earth as well as harm it. We can rehabilitate streams, we can get rid of noxious invasives, we can remove dams, we can disrupt a political system tilted toward the rich as well as an extractive economic system, we can destroy the industrial economy that is destroying the real, physical world.
The second problem — and this is another big one — is that it incorrectly assigns blame to the individual (and most especially to individuals who are particularly powerless) instead of to those who actually wield power in this system and to the system itself. Kirkpatrick Sale again: “The whole individualist what-you-can-do-to-save-the-earth guilt trip is a myth. We, as individuals, are not creating the crises, and we can’t solve them.”
The third problem is that it accepts capitalism’s redefinition of us from citizens to consumers. By accepting this redefinition, we reduce our potential forms of resistance to consuming and not consuming. Citizens have a much wider range of available resistance tactics, including voting, not voting, running for office, pamphleting, boycotting, organizing, lobbying, protesting, and, when a government becomes destructive of life, liberty, and the pursuit of happiness, we have the right to alter or abolish it.
The fourth problem is that the endpoint of the logic behind simple living as a political act is suicide. If every act within an industrial economy is destructive, and if we want to stop this destruction, and if we are unwilling (or unable) to question (much less destroy) the intellectual, moral, economic, and physical infrastructures that cause every act within an industrial economy to be destructive, then we can easily come to believe that we will cause the least destruction possible if we are dead.
The good news is that there are other options. We can follow the examples of brave activists who lived through the difficult times I mentioned — Nazi Germany, Tsarist Russia, antebellum United States — who did far more than manifest a form of moral purity; they actively opposed the injustices that surrounded them. We can follow the example of those who remembered that the role of an activist is not to navigate systems of oppressive power with as much integrity as possible, but rather to confront and take down those systems.
Over Earth Day weekend, Deep Green Resistance members in Oregon hosted an advanced direct action training in rural western Oregon.
About 45 people attended from several surrounding states.
This workshop broke down critical factors and possible improvements for various recent and historical resistance actions and campaigns.
The training began with several anti-oppression sessions to help foster an equitable and safe environment for facilitators and participants, especially for people of color, women, indigenous people, and members of other oppressed and marginalized groups. These sessions, which included an introduction to radical feminism and a group activity around understanding privilege, aimed to inform the interpersonal dynamic and content of the training. This is also to help facilitate a more inclusive and comfortable organizing experience in our communities.
Other training sessions included:
• Campaign strategy
• Target selection
• Case studies in two recent direct actions from people involved in them
• Analysis of critical factors in other recent and historical resistance campaigns / actions
• Scouting for action
• Know your rights and legal briefing
• Art and resistance
• Media
• Various hard skills for blockades and direct action
• Communications and digital security
• Affinity groups
Experimentation with building materials for blockades.
Trainings like this play an important role in developing two critical elements in effective resistance: community and skills.
This sort of event would be impossible without financial support. To everyone who donates to Deep Green Resistance, is a monthly sustainer, or purchases gear from our website—thank you!
A few comments from attendees:
“Thank you… for such a comprehensive training in just a few days!”
“I considered not coming when I saw some militant photos on the DGR website, but I’m so glad I did. This training really debunked the myth of resistance activists being casually militant and violent people.”
Artistic workshop after a long day sitting down inside.
“My daughter has been telling me for years about radical feminism and I never understood what she was talking about. I do now, somewhat, and I am aware of all I don’t know and hadn’t considered in terms of the climate crisis and potential steps I can take. I’m so glad I came.”
“I could spend weeks hearing and discussing the topics brought up on Saturday morning, and I learned a lot. The Privilege Walk was powerful and a great way to start the weekend. Thank you for the RadFem reading list and the matter-of-fact presentations on intersectional oppressions!”
“Awesome group of people at the training.”
“I’m home and full of inspiration… You have my deepest appreciation for the hours of hard work it took to make this weekend happen. The whole crew of you are simply wonderful, thank you for being dedicated enough to take bold actions and wise enough to do them prudently.”
Tripod and rope ascending workshop.
“The DA training offered an invaluable opportunity for DGR members and allies to meet in person, share ideas and skills, and build real community. Each new relationship felt like a door opening to our greater collective potential and previously unconsidered ideas. There is something magical in spending time together that cannot be quantified or explained. I can’t wait for the next get together and to see the inspiring ideas and actions that will surely come out of this training.”
As a kid, I pictured Nevada as a wasteland of sand and cacti. Today, I know better.
For the past five years, I’ve been packing up my truck every spring and taking a long day to drive to eastern Nevada to bask in the glory of one of the least densely-populated areas of the United States.
The broad valleys never fail to stun me, but most amazing are the mountains, limestone peaks arcing into the sky. Springs and creeks flowing from the hills support rich riparian zones and bring in birds and other wildlife from miles around. Antelope, deer, elk, and wild horses cross the valleys or stick to forested patches. This region is lush, biodiverse, and beautiful.
It’s also under threat. Across eastern Nevada, the Southern Nevada Water Authority seeks to build dozens of massive groundwater wells and pump almost every drop of water south to feed Las Vegas developments. The project has been a battle between locals and developers from Vegas for decades, and still drags on.
Another major threat is felling pinyon pine and juniper forests across not just this region, but the entire intermountain west. Ranchers have been doing this for decades to remove pesky trees getting in the way of their grass—and more importantly, their profit. As overgrazing continues to desertify Nevada—it’ll look like Iraq in another 100 years—removing trees allows ranchers to maintain the illusion that overstocking can continue indefinitely.
Countless people, including myself, are mobilizing to fight like hell for this land, this water, and these forests. We aim to stop these destructive projects by exposing their true nature and—if necessary—standing in their way.
There is a lot more to these stories, but I don’t have time to share it all here. Instead, I’d like to invite you to join myself and other community members, indigenous people, activists, ecologists, photographers, and families for the fifth annual Sacred Water, Sacred Forests Camp.
The camp takes place over Memorial Day weekend, May 27 to 29, near the town of Ely and Great Basin National Park. If you’re interested in attending, you can RSVP on the Facebook event page or by emailing greatbasin@deepgreenresistance.org.
I hope to be able to introduce you to this important, imperiled area in a few weeks.
— Max Wilbert is a community organizer based in western Oregon who considers Nevada a second home.
There are far more humans in Park City than the land can support, so the necessities of life must be imported. Importing these necessities costs money and requires an industrial infrastructure. Park City makes its money through a tourist industry that relies on snow, but climate change, produced by the same industrial infrastructure bringing the necessities of life, is destroying the snow. The industrial infrastructure must be dismantled to stop climate change so the snow may survive. Either the snow or the industrial infrastructure will fail.
And, Park City will, too.
Not long after the essay was published, I attended a gathering for an emerging group PCAN! or Park City Action Network. The gathering’s goals included to “create a network for young professionals and build community, to learn what’s going on in local politics, and to find other like-minded individuals to create a strong collective voice.”
I think I’m still young (turned 30 in March), I have a law degree and license (in Wisconsin), and I’m interested in finding like-minded individuals to create a strong collective voice, so I went.
A man approached me, and said. “You’re Will Falk, right? You wrote that article?”
I was embarrassed and nervous people were going to hate me for what I wrote. But, his eyes and body language were sincere, so I told the truth. He asked, “So, you think Park City won’t last?
“Can’t physically last,” I clarified.
“ Right. And, solar power isn’t the answer? Wind power, either?”
“No,” I responded. He looked at me earnestly for a few seconds, looked around at the room of concerned, young professionals, and said, more to himself than to me, “Park City is still damned huh?”
“Still damned,” I said. He sighed and asked,“What the hell have we been working on all this time?”
I shrugged. I wasn’t sure what to say, but I could see acceptance in his face. I simply tried to meet his gaze. Finally, he asked, “What can I do?”
***
Park City’s vicious cycle is a reflection of the vicious cycle the global human population is caught in. There are far more humans than the planet can support sustainably, so the necessities of life must be stolen from non-humans and the future. This theft is managed through an industrial infrastructure powered by fossil fuels and the operation of this infrastructure is destroying the planet’s total life-supporting capacity. It is pushing the climate to temperatures too warm for most species, pushing oceanic life perilously close to total collapse, and contaminating, with toxins and carcinogens, the bodies of every civilized individual.
Unfortunately, with more than half the global human population now living in cities, most humans depend on this system for food, for clean water, and for shelter. Humans have backed themselves into a corner. If this system collapses, huge, urban populations of humans will be left without the necessities of life. But the system must collapse for the planet to survive. Ignorance of physical reality cannot save us from it; either the planet or the industrial infrastructure will fail.
Basic ecology gives us another way to understand this. In ecologic terms, humans have overshot the planet’s carrying capacity through dependence on a drawdown method of temporarily extending carrying capacity. Crash is inevitable, and the longer drawdown occurs, the smaller Earth’s total carrying capacity will be after the crash.
Humans are animals and, as animals, require habitat. Every habitat has a total life-supporting capacity, or carrying capacity. Carrying capacity is the maximum population of a given species which can be supported by a particular habitat indefinitely. Earth, even as the largest habitat, is finite with a specific carrying capacity.
In his ecological classic Overshoot: The Ecological Basis of Revolutionary Change, Dr. William R. Catton Jr. explains that civilized humans “have several times succeeded in taking over additional portions of the earth’s total life-supporting capacity, at the expense of other creatures.”
Catton’s phrase “at the expense of other creatures” is a nice way of describing extermination. Using 1970 population totals and current trends, the World Wildlife Fund recently published a prediction that by 2020 two-thirds of the Earth’s total vertebrate population (mammals, birds, fish, amphibians, and reptiles) will have been killedby human activities. Biologist Paul Ehrlich, who studies population at Stanford University, says that half of all individual life forms humans are now aware of have already disappeared.
Civilized humans have learned to rely on technologies that augment human carrying capacity in temporary ways. These augmentations are necessarily temporary because the finiteness of every habitat places physical limits on population growth. In other words, you can’t steal more than everything.
The latest and deadliest of the technologies humans have used to augment carrying capacity revolve around the exploitation of the “planet’s energy savings deposits, fossil fuels.” Through these exploitative technologies powered by fossil fuels, Catton argues, civilized humans are now engaged in a “drawdown method of extending carrying capacity.” This method is “an inherently temporary expedient by which life opportunities for a species are temporarily increased by extracting from the environment for use by that species some significant fraction of an accumulate resource that is not being replaced as it is drawn down.”
Daly West and Quincy Mines in Park City (circa 1911) / Wikimedia
This drawdown has allowed humans to overshoot the planet’s carrying capacity. Overshoot leads to a situation where a portion, or even all, of a population cannot be supported when temporarily available, and finite, resources are exhausted. When these resources run out, crash inevitably follows.Civilized humans are destroying countless so-called “resources” that are not being replaced as they are murdered. The extraction of fossil fuels is an easy example. But, civilized humans are also cutting forests and plowing grasslands faster than they can grow back, they’re stripping topsoil faster than it rebuilds, and they’re heating the planet more intensely than life can evolve to keep pace.
Richard Heinberg, Senior Fellow at the Post Carbon Institute, describes what is happening as the ecological phenomenon known as “population bloom” in his book The End of Growth: Adapting to Our New Economic Reality. When a species finds an abundant, easily acceptable energy source (in our case, fossil fuels), its numbers increase while taking advantage of the surplus energy. Speaking to the inevitability of crash, Heinberg writes, “In nature, growth always slams up against non-negotiable constraints sooner or later…Population blooms (or periods of rapid growth) are always followed by crashes and die-offs. Always.”
Crash following overshoot is bad enough, but the problem doesn’t end there. If a population exists in overshoot for too long, drawing down too many of its habitat’s necessities of life, the habitat’s carrying capacity can be permanently reduced. To use simple numbers, start with a carrying capacity of 1000 humans. What happens if 1200 humans, then 1500 humans, then 2000 humans live on the land for too long? Or those original 1000 humans steal other creatures’ carrying capacity and convert it to human use?
That land base’s carrying capacity can be permanently reduced to 800 humans, 400, and so on, over time, all the way to zero. Eventually, the population will crash and that land base will never be capable of supporting humans, or any other life, again. This is as true for the carrying capacity of a small locale like Park City as it is for the carrying capacity of the whole planet.
The horror we live with comes into focus. Most human lives are made possible by a system that will collapse, and the longer that system operates, literally eating Earth’s total carrying capacity, the less chance other lives – human and non-human – have to continue existing.
We have two choices. We can live in denial, even as the evidence of the planet’s murder piles around us. We can anesthetize ourselves with the comforts produced by this insane arrangement of power. We can pray for our own death before the worst of the collapse happens. In short, we can do nothing.
Or, accepting responsibility as people who love each other, love our non-human kin, and love life, we can stop the industrial system from destroying our beloveds.
Once you’ve decided to stand on the side of life, the question becomes, How? How do ensure as much life as possible will survive the coming crash? How do we stop industrial civilization from permanently reducing the planet’s carrying capacity to nil?
***
Longtime environmental activists and writers Derrick Jensen, Lierre Keith, and Aric McBay created a concrete strategy for an effective resistance movement in their book Deep Green Resistance. They named that strategy “Decisive Ecological Warfare (DEW).”
Before you object to the term “warfare,” consider this: In the past, wars killed humans. Today, with human activities killing 200 species daily, we are engaged in a war where whole species are exterminated. We readily recognize the chemical warfare characterizing so many conflicts of the last century and, today, industrial processes create a reality where every mother on the planet now has dioxin, a known carcinogen,in her breast milk.
This is a war. And, we are losing. Badly. If we’re going to win this war, we need to act like a serious resistance movement.
DEW gives us a comprehensive strategy. It is centered on two primary goals. Goal 1 is “to disrupt and dismantle industrial civilization; to thereby remove the ability of the powerful to exploit the marginalized and destroy the planet.” Goal 2 is “to defend and rebuild just, sustainable, and autonomous human communities, and, as part of that, to assist in the recovery of the land.”
Disrupting and dismantling industrial civilization is primary. If industrial civilization is not stopped, then the second goal will be impossible. The land will be pushed past its ability to recover and there will be too few necessities of life left to support autonomous human communities.
Accomplishing these goals will involve five smaller strategies. First, resisters will “engage in direct militant actions against industrial infrastructure.” This may frighten some people and others may feel physically incapable of actions like these. If you can’t engage in these kinds of actions, the people who can will need your material support. In a place like Park City, steeped in privilege, the most obvious form of support the community could offer is money. Those in power are incredibly well-funded. We’ll never match them dollar for dollar. But, that doesn’t mean money can’t be put to good use.
Second, they will “aid and participate in ongoing social and ecological justice struggles; promote equality and undermine exploitation by those in power.” My friend Rachel Ivey, a brilliant feminist writer and organizer, often connects social and ecological justice with the truth that, “Oppression is always tied to resource extraction.” This means that industrial civilization has been built on the backs of people of color, indigenous peoples, the poor, and women. These groups are often on the movement’s front lines, fighting for survival. We must join them in true solidarity.
Third, they will “defend the land and prevent expansion of industrial logging, mining, construction, and so on, such that more intact land and species will remain when civilization does collapse.” Pipeline and port blockades, tree sits, and other forms of non-violent direct action aimed at physically preventing those in power from destroying more of the land is an essential piece of the puzzle. There are roles in the resistance for pacifists and others personally and philosophically unwilling to engage in more militant actions.
Fourth, they will “build and mobilize resistance organizations that will support the above activities, including decentralized training, recruitment, logistical support, and so on.” A serious resistance movement needs artists, writers, and those skilled in marketing and mass media communications. It also needs quartermasters, organizational psychologists, and others trained in logistical thinking.
Finally, resisters will “rebuild a sustainable subsistence base for human societies (including perennial polycultures for food) and localized, democratic communities that uphold human rights.” As collapse intensifies, we are going to need permaculturists, gardeners, and urban farmers to produce food when the industrial networks, currently transporting food, fail.
All kinds of skills will be necessary to stop industrial civilization, but the most important thing is that industrial civilization is actually stopped. All of our efforts must support this primary goal. Right now, the dominant system is barreling down a path that ends in total ecological collapse. Not only is the human species endangered with extinction, but every species – save, maybe a few microscopic species of bacteria – is threatened with annihilation. Before anything else, we must knock the dominant system off that path.
***
I return to answering the question, “What can I do?”
This is the wrong question. Don’t ask, “What can I do?” Instead ask, “What needs to be done?”
Go outside. Look around. Take a deep breath. Feel the oxygen, exhaled by trees, seep into your lungs. Let your breath go, and listen as the trees inhale the carbon dioxide your breath releases. Ask those trees what they need.
Climb to the top of the nearest hill. Find a boulder to sit on and wait. Match the land’s patience. Let gravity pull your bones closer to their ancestors, the bones of the earth. Watch the ants march, dutifully performing work for their community. Listen to the geese arriving for the spring, celebrating their return. Ask the stones, the ants, and the geese what they need. Ask them what needs to be done.
They’ll tell you they need to live.
The trees will tell you that warming temperatures cause cavitation, or bubbles, in the water flowing from their roots to their topmost leaves and that these bubbles kill them as surely as artery blockages kill humans.
The stones will tell you how quickly everything has changed. They will tell you how species they used to watch disappeared faster than stones, who exist on geologic time, can contemplate. They will tell you about mountain top removal, open-pit mining, and earthquakes caused by fracking.
The ants will tell you how they’ve long been involved in planetary cooling processes. They’ll show you how they’re working as hard as they can to build limestone by freeing calcium carbonate from minerals in the soil. And, in the process, trapping as much carbon dioxide as they can.
The geese will tell you of frantic searches for disappearing wetlands, of once wild rivers dammed, drying, and no longer flowing to the sea.
When you stop asking “what can I do?” to begin asking “what needs to be done?” it is true, you may expose yourself to a world in pain. But, you’ll also find countless allies asking the same questions you are. You may rip the scar tissue of denial that has been shielding your eyes from the near-blinding truth. But, once you let the sunlight in, once you step outside into the real world, you’ll open yourself to a world fighting like hell to survive.
We’ve been waiting for you.
Will Falk moved to the West Coast from Milwaukee, WI where he was a public defender. His first passion is poetry and his work is an effort to record the way the land is speaking. He feels the largest and most pressing issue confronting us today is the destruction of natural communities. He received a Society of Professional Journalists, San Diego Chapter, 2016 Journalism award. He is currently living in Utah.
I was asked to speak about the state of the planet, and to do it in under five minutes. I can do it in three.
The world is being murdered, flayed alive, poisoned, gutted, dismembered.
Every biological indicator is going the wrong direction.
And it’s getting worse by the day.
Two hundred species were driven extinct today, and they were my brothers and sisters. Two hundred will go extinct tomorrow. And the day after.
There are stolid scientists who are saying the oceans could be devoid of fish in less than 35 years.
Imagine that: the murder of the oceans on this water planet.
The problems are not new. This culture has been killing the planet for 6000 to 10000 years. When we think of Iraq, is the first thing we think of cedar forests so thick the sunlight never reached the ground? That’s how it was, prior to this culture. The first written myth of this culture is Gilgamesh deforesting the hills and valleys of Iraq to make a great city. The Arabian peninsula was heavily forested. The forests of North Africa were cut to make the Egyptian and Phoenician navies. Greece was heavily forested.
Forests precede us and deserts dog our heels.
And not every culture has destroyed their landbases. The Chumash lived here for at least 13000 years, and when the Europeans arrived here, the place was an ecological paradise. Likewise where I live the Tolowa lived there for at least 12500 years, and likewise when the Europeans arrived the place was a paradise. No longer.
A dear doctor friend of mine always says that the first step toward proper treatment is diagnosis. If we refuse to diagnose the problems our actions will never resolve them.
The problems are not soluble by tweaking processes. The problems are inherent in how we perceive the world, how we interact with the world, what we value, and they are functional and inherent to this culture’s economy. What is GNP? It’s a measure of how quickly the living planet is turned into dead products. Trees into two-by-fours, living rivers into kilowatts, schools of fish into fish sticks.
This is not cognitively challenging. We would all understand this if we weren’t from early childhood inculcated into believing that the economy is more important than life, if we weren’t taught that what humans create has meaning and what the world creates does not, that humans have sentience and meaningful lives, and nonhumans and natural communities do not.
But what if this is all wrong? What if life is not a game of monopoly or risk where the point is to run the board, but rather life is a symphony, where the point is to learn your proper role, and play it at the proper time? The point is not for violin players to kill the oboe players and convert them into cash, but rather to make beautiful music together.
The only measure by which we will be judged by those humans and nonhumans who come after presuming any remain will be the health of the earth. They’re going to care about whether the earth can support life.
At this point in the murder of the planet, there is I think really only one question worth asking: is the world a better place because you were born, and because of your life and because of what you do? That is very possible to do. Think about it: how did the world get to be so glorious and beautiful and fecund in the first place? By everyone living and dying. Salmon make forests better places by living and dying. So do redwood trees and lampreys and banana slugs. That’s how life works. So, the question that the world needs for us to live is: especially given that this culture is killing the planet, how do we individually and collectively make the world a better place by our lives and deaths. By our actions. The planet, not the culture. And that is as true for any organization or corporation as it is for any of us individually. How do we make the real, physical still fecund world that is our only home, better, for hammerhead sharks, for coho salmon, for giant anteaters, for Mekong catfish, Amani flatwings, cayman islands ghost orchids, and orangutans, and the larger communities they call home.
