The term “development” is just colonialism applied to the natural world, says Derrick Jensen.
“Sustainable development” is a claim to virtue. The word “development” used in this sense is a lie.
The word “develop” means “to grow,” “to progress,” “to become fuller, more advanced.” Some synonyms are “evolution, unfolding, maturation, ripeness,” and some antonyms are “deterioration, disintegration.” And here is a real usage example from a dictionary: “Drama reached its highest development in the plays of Shakespeare.”
But here’s the problem: A child develops into an adult, a caterpillar develops into a butterfly, a stream harmed by (say) mining might possibly in time develop back into a healthy stream; but a meadow does not “develop” into white-box houses, a bay does not “develop” into an industrial port, a forest does not “develop” into roads and clearings.
The reality is that the meadow is destroyed to make the “development.” The bay is destroyed to “develop” it into an industrial port. The forest is destroyed when the “natural resources” are “developed.”
The word “kill” works just as well.
SUSTAINABLE DESTRUCTION
Think about it. You’re going about your life, when someone comes along who wants to make money by “developing” the “natural resources” that are your body. He’s going to harvest your organs for transplantation, your bones for fertilizer, your flesh for food.
You might respond, “Hey, I was using that heart, those lungs.”
That meadow, that bay, that forest were all using what you call “natural resources.” Those “natural resources” were keeping them alive. Those “natural resources” are their very body. Without them they die, just as you would.
It doesn’t help to throw the word “sustainable” onto the front of whatever you’re going to do. Exploitation is still exploitation, even if you call it “sustainable exploitation.” Destruction is still destruction, even if you call it “sustainable destruction.”
One sign of intelligence is the ability to recognize patterns. We industrialized humans think we’re smarter than everybody else. So I’m going to lay out a pattern, and let’s see if we can recognize it in less than 6,000 years.
GREEK SUSTAINABLE DEVELOPMENT
When you think of Iraq, is the first thing that you think of cedar forests so thick that sunlight never reaches the ground? That’s what Iraq was like before the beginnings of this culture. One of the first written myths of this culture was of Gilgamesh deforesting the hills and valleys of what is now Iraq to build great cities.
Oh, sorry, I guess he wasn’t deforesting the region; he was “developing” the natural resources.
Much of the Arabian Peninsula was oak savannah, until these “resources” were “developed” for export. The Near East was once heavily forested. Remember the cedars of Lebanon? They still have one on their flag. North Africa was heavily forested. Those forests were destroyed—I mean “sustainably developed”—to make the Egyptian and Phoenician navies.
Greece was heavily forested. Ancient Greek philosophers complained that deforestation was harming water quality. I’m sure the bureaucrats at the Ancient Department of Greek Sustainable Development responded that they would need to study the problem for a few years to make sure there really is a correlation.
In the Americas, whales were so abundant their breath made the air look perpetually foggy and were a hazard to shipping. “Development” of that resource removed that hazard. Cod were so numerous their bodies slowed the passage of ships. “Development” of that resource fixed that, too. There were so many passenger pigeons that their flocks darkened the sky for days at a time. Once again, “development” of that resource got rid of them.
Do you know why there are no penguins in the northern hemisphere? There used to be. They were called great auks. A French explorer commented that there were so many on one island that every ship in France could be loaded and it would not make a dent. But that “resource” was “developed” and the last great auk was killed—oops, I mean “developed”—in the 19th century.
200 SPECIES A DAY
Two hundred species went extinct just today. And 200 will go extinct tomorrow. And the day after that. And the day after that.
Every biological indicator is going in the wrong direction.
And we all know why. The problems are not cognitively challenging. “Development” is theft and murder. “Development” is colonialism applied to the natural world. “Development” is kleptocracy—a way of life based on theft.
The reality is that the meadow is destroyed to make the “development.” The bay is destroyed to “develop” it into an industrial port. The forest is destroyed when the “natural resources” are “developed.” The word “kill” works just as well.
Here’s another test of our intelligence: Name any natural community—or ecosystem, if you prefer mechanistic language—that has been “managed” for extraction, or that has been “developed”—by which is meant industrialized—that has not been significantly harmed on its own terms.
You can’t, because managing for extraction is harmful, as we would all recognize if, as in the example above, it happened to us. We would all recognize that if an occupying army came into your home and took your food and a couple of your relatives that your family would suffer.
So why, with all the world at stake, do we suddenly get so stupid when it comes to “sustainable development”? Why do we have such a hard time understanding that if you steal from or otherwise harm a natural community, that natural community will suffer harm?
ENSLAVING THE PLANET
Upton Sinclair wrote: “It’s hard to make a man understand something when his job depends on him not understanding it.” I would extend that to read: “It’s hard to make people understand something when their entitlement depends on them not understanding it.”
In the 1830s, a pro-slavery philosopher argued that slavery was necessary because without it the slave owners would not have the “comforts or elegancies” upon which they had become so accustomed.
The same is true here, when we extend the understanding of slavery to the natural world, as this culture attempts to enslave—read, “develop,” oops, “sustainably develop”—more and more of the living planet.
In short, we’re allowing the world to be killed so we can have access to ice cream 24/7. And we call it sustainable development so we can feel good about ourselves as we do it.
The good news is that there are a lot of people who see through the bullshit. The bad news is that this doesn’t, for the most part, affect policy.
A story may help make this clear.
Before the big Rio Earth Summit in 1992 (and wasn’t that a success! Things are so much better now, right?), the US ambassador to the United Nations sent out high level assistants across the country, ostensibly to get public input as to what should be the US position at the summit. One of the meetings was in Spokane, Washington, where I lived at the time. The hall was packed, and the line of people to speak snaked to the back of the building. Person after person testified that “sustainable development” was a sham, and that it was just an excuse to continue killing the world.
They pointed out that the problem is not humanity, but this culture, and they begged the US representative to listen to and take a lead from Indigenous peoples the world over who lived well and lived truly sustainably on their lands, without “development.” (In fact, they lived well and sustainably because they never industrialized.) They pointed out that “development” inevitably forces both Indigenous peoples and subsistence farmers off their lands. Person after person pointed out precisely what I’m saying in this article.
When we were through giving our testimony, the representative thanked us for our support of the US position and for our support of “sustainable development.” It was as though he hadn’t heard a word we said.
SUSTAINING THE EXPLOITATIVE LIFESTYLE
Here’s the problem: The word “sustainable” has since been coopted to not mean “helping the real world to sustain,” as in playing your proper role in participating in a larger community that includes your non-human neighbors, but instead to mean “sustaining this exploitative lifestyle.”
Think about it: What do all of the so-called solutions to global warming have in common? It’s simple: They all take industrial capitalism (and the colonialism on which it’s based) as a given, and the natural world as that which must conform to industrial capitalism. This is insane, in terms of being out of touch with physical reality.
The real world must be primary, with whatever social system you are talking about being secondary and dependent, because without a real world, you don’t have any social system whatsoever. “Sustainable development” is a scam and a claim to virtue because it is attempting to sustain this exploitative, destructive culture, not the world on which it depends.
And that will never work.
So many Indigenous people have said to me that the first and most important thing we must do is decolonize our hearts and minds. Part of what they’ve told me is that we must break our identification with this culture, and identify instead with the real world, the physical world, the living Earth that is our only home.
I want to tell one final story. In his book, The Nazi Doctors, Robert Jay Lifton asked how it was that men who had taken the Hippocratic Oath could work in Nazi death camps. He found that many of the doctors cared deeply for the health of the inmates and would do everything in their power to protect them. They’d give them an extra scrap of potato. They’d hide them from selection officers who were going to kill them. They’d put them in the infirmary and let them rest for a day. They’d do everything they could, except the most important thing of all. They wouldn’t question the existence of the death camp itself. They wouldn’t question working the inmates to death, starving them to death, poisoning them to death. And this failure to question the larger framing conditions led these doctors to actively participate in the atrocities.
With all the world at stake, it’s not good enough for us to paste the word sustainable in front of the deceptive word development when what we really mean is “continue this exploitative and destructive way of life a little bit longer.” That destroys the words sustainable and development and, of course, contributes to the ongoing destruction of the world. It wastes time we do not have.
With all the world at stake, we need to not only do what we can to protect the victims of this culture, but we have to question the continuation of this death camp culture that is working the world to death, starving the world to death, poisoning the world to death.
Robert Jay Lifton noted that before you can commit any mass atrocity, you must convince yourself and others that what you’re doing is not atrocious, but rather beneficial. You must have what he called a “claim to virtue.” Thus the Nazis weren’t, from their perspective, committing mass murder and genocide, but were “purifying” the “Aryan Race.” They weren’t waging aggressive war but gaining necessary Lebensraum. The United States has never committed genocide, but rather has fulfilled its Manifest Destiny. It has never waged aggressive war, but rather has “defended its national interest” and “promoted freedom and democracy.” Today, the dominant culture isn’t killing the planet, but rather “developing natural resources.”
This is to say that any culture foolish and insane enough to murder the planet that is our only home would of course be foolish and insane enough to attempt to provide justifications for this murder.
That brings us to An Ecomodernist Manifesto, the same sort of claim to virtue we’ve come to expect from this culture’s several thousand year tradition of nature-hating. Heck, the first written myth of this culture is of the hero Gilgamesh deforesting what is now Iraq to build a city and make a name for himself. Fast forward a few thousand years, and that’s the same nature-hating and empire-building story being told in An Ecomodernist Manifesto (and that has been told in myriad ways in between).
The narcissism, entitlement, and gaslighting starts at the beginning: “To say that the Earth is a human planet becomes truer every day. Humans are made from the Earth, and the Earth is remade by human hands. Many earth scientists express this by stating that the Earth has entered a new geological epoch: the Anthropocene, the Age of Humans. As scholars, scientists, campaigners, and citizens, we write with the conviction that knowledge and technology, applied with wisdom, might allow for a good, or even great, Anthropocene.”
“The Earth is remade by human hands.” Remade is such a nice word, isn’t it? Much better than destroyed, murdered, ravaged, grievously harmed, don’t you think? Gilgamesh and those who came after didn’t deforest and desertify what was once called the Fertile Crescent, they remade it from cedar forests so thick that sunlight never touched the ground into cities and deserts. The Egyptians and Phoenicians didn’t kill the forests of North Africa, they remade them into navies and deserts. This culture hasn’t wiped out 98 percent of the world’s ancient forests, wetlands, grasslands; it’s merely remade them, complete with remaking the plants and animals there into extinction. This culture isn’t killing the oceans; it’s merely remaking them such that there probably won’t be any fish. It’s not extirpating elephants and great apes and great cats and two hundred species per day; it’s merely remaking them so they’re extinct. It doesn’t commit land theft and genocide against Indigenous peoples, instead it merely remakes them and their landbases.
Further, the sort of remaking they’re talking about in this Manifesto is not done by all humans, as they claim. It’s done by specific sorts of humans, who feel entitled to take everything on the planet, the sorts of people who might call it a “human planet.”
I live on Tolowa Indian land in what is now far northern California. The Tolowa lived here for at least 12500 years, and when the Europeans arrived, the place was a paradise. There were so many salmon in the rivers that the rivers were “black and roiling” with fish. The Tolowa and Yurok and Hoopa lived here truly sustainably, and could have continued to do so more or less forever. Members of the dominant culture arrived less than 200 years ago, and immediately embarked on campaigns of extermination—the authors of An Ecomodernist Manifesto might call these “campaigns of remaking”—against the human and nonhuman inhabitants.
And what was the point of all of these campaigns of extermination remaking? It was no different in the 1830s than it is now, and it is no different now than it was in the time of Gilgamish. The point is to allow Gilgamish to create a city and make a name for himself; I mean, to allow the Chosen People to enter the Promised Land; I mean, to allow the superior ones to create an empire upon which the sun never sets; I mean, to allow the superior ones to Manifest their Destiny; I mean, to allow the superior ones to create a Thousand Year Reich; I mean, to allow the superior ones to do so much damage to the planet that they name a fucking geologic epoch after themselves; I mean, to “allow for a good, or even great, Anthropocene.”
The authors of An Ecomodernist Manifesto also state: “Violence in all forms has declined significantly and is probably at the lowest per capita level ever experienced by the human species, the horrors of the 20th century and present-day terrorism notwithstanding.”
Who would have guessed that when you redefine violence perpetrated by your culture as not being violence but rather as “remaking,” that you can then claim that “violence in all forms has declined significantly”? I’m not sure members of the two hundred species driven extinct today would agree that “violence in all forms has declined significantly.” Nor would members of Indigenous human cultures being driven from their land, or being exterminated: Indigenous human languages are being driven extinct at an even faster relative rate than are nonhuman species. But I guess none of this counts as violence in any form whatsoever. Because of this culture’s “remaking” of the planet, wildlife populations across the world have collapsed by 50 percent over the past forty years. Because of this “remaking,” the oceans are acidifying, and are suffocating in plastic. I guess none of this counts as violence in any form. This “remaking” of the planet is causing the greatest mass extinction in the history of the world, in fact so far as we know the greatest mass extinction in the history of the universe. And violence is down? Only because they don’t count the violence they don’t want to count.
They also don’t count the violence of subsistence farmers being driven from their lands. Nor do they count the violence of humans (and nonhumans) losing their traditional ways of living in this great “remaking.” They don’t count the horrors of factory farming or row-crop agriculture.
The authors state, “Globally, human beings have moved from autocratic government toward liberal democracy characterized by the rule of law and increased freedom.”
I don’t think those subsistence farmers forced from their land and into cities would agree they’re living in a time of increased freedom. And I don’t think any of us have the freedom to live free of the world this culture is “remaking.” Do I have the freedom to live in a world with more migratory songbirds each year? More amphibians? Do I have the freedom to live in a world not being murdered? This culture gives its victims the choice: “Adapt to the world we are remaking to suit us, or die.” This is not fundamentally different to the choice this culture has long offered Indigenous peoples, of “Christianity or death,” or “Give away your lands and assimilate, or death.” Once you give in to this culture, stop defending your land from this culture, become dependent on this culture, work for this culture, identify with this culture, propagandize for this culture, serve this culture, then the culture and its proponents may stop attacking you. But if you don’t give in, you will be exterminated. As we see. And none of this is considered violence.
A few years ago I was interviewed by a dedicated Marxist who believes it’s possible to create an industrial system in which all economic exchanges are voluntary, absent of any violence or coercion. Of course, as with the authors of An Ecomodernist Manifesto, he didn’t count violence against nonhumans or the natural world as violence. He also said that cities could exist under such a society.
I asked, “What do you use for transportation?”
He said, “Buses.”
I asked, “Where do you get the metals for the buses?”
“Mines.”
“Where do you get the miners?” Mining is one of the first three forms of slavery, and the primary way to get people into mines has always been coercion, whether it’s at the point of a sword or gun; or through laws such as those of apartheid; or through other means of destroying people’s access to land, and therefore access to food, clothing, and shelter, and therefore self-sufficiency.
He said, “You pay them enough that they’ll do it.”
I said, “What about pollution in the river? We agree that mines pollute, right? It’s impossible to have a mine without harming the land and water and air, right?”
He agreed.
I said, “What about the people who live next to the river which will now be polluted?”
“You pay them to move.”
“What if they’ve lived there for 12500 years, and their ancestors are there, and they refuse to move?”
“Pay them more.”
“They refuse your money.”
“How many are there?”
“What difference does that make? Let’s say 500.”
He said, “We vote.”
I said, “So the million people in the city vote to take the land from the 500 people who live along the river?”
He said, “Yes.”
I said, “You do realize that by not questioning the industrial infrastructure, you have moved within one minute from being a staunch advocate for only voluntary economic exchanges, to defending colonialism, land theft from the Indigenous, and democratic empire, right?”
Cities have always depended on a countryside (also known as colonies, also known as nature) to exploit.
The authors state, “Whether it’s a local indigenous community or a foreign corporation that benefits, it is the continued dependence of humans on natural environments that is the problem for the conservation of nature.”
Often those trying to justify the destructiveness of this culture conflate Indigenous people living in place and affecting their landbase with the clearly destructive activities of transnational corporations. The claim seems to be: because humans lived someplace, and affected the land there (as every being will affect all other beings: the bacteria who live inside of you affect you, some in very positive ways), then that gives the dominant culture carte blanche to act however it wants. As the anti-environmentalist Charles Mann puts it: “Anything goes. . . . Native Americans managed the continent as they saw fit. Modern nations must do the same.” This is, of course, completely insane (and self-serving). Anyone with integrity understands the difference between Indigenous peoples living in the same place for 12500 years and the place being capable of supporting them for another 12500 years, and the dominant culture extracting resources to make a buck (oh, sorry, “remaking” the place).
Of course humans affect the land. Salmon affect the land. Alder trees affect the land. Beavers affect the land. Prairie dogs affect the land. Wolves affect the land. Oyster mushrooms affect the land. But the question becomes: does your presence on the land help make the land healthier? There’s a world of difference between participating in a living landbase on one hand; and extracting resources or “remaking” the land on the other. The former is a relationship; the latter is theft, murder, and control.
It was said of the Indians of northern California that they of course made decisions that affected the land (just as do salmon, redwood trees, and everyone else), but that these decisions were made on the understanding that the people were going to be living in that same place for the next five hundred years. In other words, their decisions were made based on their embodied understanding that their own health was entirely dependent upon the health of the land.
This is precisely the opposite of what those who promote extractive economies do, and it is precisely the opposite of what the authors of An Ecomodernist Manifesto propose. They propose that the “problem” is “the continued dependence of humans on natural environments.”
But that’s not the “problem.” That’s the reality. We live on the Earth, our only home, our only source of air, water, food, shelter, our only source of everything that brings life. It is physically impossible to “decouple,” to use one of the favored words of the Manifesto’s authors, the health of the land from the long term health of those who are dependent upon this land. Sure, you can steal from the land to build a city and a navy, and use that city and navy to conquer more land. Sure, you can continue on a path of expansion across the globe, cutting down forests and draining wetlands and damming rivers and making dead zones in oceans and extirpating nonhumans and stealing land from Indigenous peoples who were living there sustainably, so long as there are always new forests to cut down, new prairies to convert to croplands (and then to wastelands). So long as there are new frontiers to violate and exploit, new places to conquer and steal from (sorry, “remake”) you can continue to overshoot carrying capacity and destroy the planet. And in the meantime, you can build a hell of a big city and a hell of a big name for yourself. But you should never pretend that can be sustainable.
The authors ask, “Given that humans are completely dependent on the living biosphere, how is it possible that people are doing so much damage to natural systems without doing more harm to themselves?”
I keep thinking about what might be the internal and social experience of bacteria on a petri dish. At some point, a few of the bacteria might say, “There are limits to how much we can grow. Do you think we should start planning on how to live here sustainably?”
Others respond, “Things have never been better. If we just keep doing what we’re doing, we’ll create not only a good but great bacteriocene!”
The naysayers again point out that the petri dish is finite.
They’re shouted down by the optimists, who say, following the authors of An Ecomodernist Manifesto, “To the degree to which there are fixed physical boundaries to . . . consumption, they are so theoretical as to be functionally irrelevant.” The Ecomodernist bacteria insist that what’s really necessary is to decouple (one of their favorite words, too) their own well-being from that of the petri dish.
This discussion flourishes until the end, when the “remade” petri dish can no longer support life.
I briefly want to point out one more explicit lie, and one more false conceit. The explicit lie is, “The average per-capita use of land today is vastly lower than it was 5,000 years ago, despite the fact that modern people enjoy a far richer diet.” First, “average per-capita use of land” is a ridiculous measure of ecological or social health. The point of life is not, as the Bible suggested, to “go forth and multiply.” The point is not, to move this to the 21st Century, to project capitalism’s definition of success onto the real world and try to “get large or get out.” The point is and always has been the health of the land. A society with fewer members living in a long-term participatory, mutual relationship with the land is a far better measure of ecological and social health than is how much land each person requires. A sane culture would figure out how many people a piece of land can permanently (and optimally) support, and then make sure they’re below that number. An insane culture would overshoot carrying capacity and then consider itself superior because it (temporarily) supports more people per square mile.
But that’s not even the main lie, which is the absurd claim that “modern people enjoy a far richer diet.” Right now just three plants—rice, wheat, and millet—provide 60 percent of humans’ food energy intake, and fifteen plants provide 90 percent. Further, the provision of these foods is increasingly controlled by large corporations: four corporations control 75 percent of the world grain market. We can make similar statements about other food markets.
In contrast, the diet of hunter gatherers routinely included scores or hundreds of varieties of plants, plants not controlled by distant corporations. This is crucial, because if those in power can control a people’s food supply they can control their lives, which means they can force them to work for the elites: so much for the “freedom” of this new “remade” world.
And then there’s the fact that no one can anymore eat passenger pigeons, Eskimo curlews, great auks, or any of the other food staples this culture has caused to go extinct in its great remaking. And these days with the best tasting fish generally having been driven (at least commercially) extinct, increasingly corporations are selling what were once considered “trash fish” as luxuries. All of this is one reason the corporate press is increasingly praising insects as food: we’ve either destroyed or are destroying other foodstocks.
So it’s simply a lie to say modern diets are richer.
And finally, for the primary conceit of the Manifesto, which is that the world can be “remade” without destroying it. Let’s test their thesis. Name five biomes that have been managed for extraction—“remade,” to use their term—by this culture that have not been significantly harmed on their own terms.
Okay, let’s try four.
Three?
Two?
Okay, name one.
It can’t be done. Over the past several thousand years, this culture hasn’t managed for extraction a single biome without significantly harming it.
They say one sign of intelligence is the ability to recognize patterns. How stupid must our claims to virtue make us if we cannot recognize this pattern, with an unbroken string of failures running several thousand years and at this point literally covering the entire planet, from the deserts of Iraq to the garbage patches in the oceans to the melting icecaps to the dammed and polluted rivers?
Of course if your goal is to “remake” the world to create luxuries for yourself, and if you don’t care that this “remaking” destroys life on the planet, then you might not consider this to be a consistent pattern of failure. You may consider this a great success. Which in and of itself is pretty stupid.
Out of the more than 450 dead zones in the oceans—caused by this culture’s “remaking” of the planet—only one has recovered. It’s in the Black Sea. It recovered not because humans “decoupled” themselves from the earth, but rather because humans were forced to “decouple” themselves from empire. The Soviet Union collapsed, and this collapse made it so agriculture was no longer economically feasible in the region. In other words, humans could no longer “remake” the world in that place. And the world, or rather, that one small part of the world, began to recover.
The authors of An Ecomodernist Manifesto have it completely backwards. For several thousand years this nature-hating culture has tried as hard as it can to define itself as other than nature. It has tried to separate itself from nature, to pretend it is not of nature. To pretend it is above nature, better than nature. That what it creates is more important than what nature creates. It has tried to pretend that it is not dependent on nature.
If we wish to continue to live on this planet, we need to recognize and remember that it is our only home and that we are dependent upon this planet, and that this dependence is a very good thing. Far from attempting to “decouple” our well-being from that of the planet—which this culture has been trying to do for a few thousand years now, to the detriment of everyone this culture encounters—we need to recognize and remember that our own well-being has always been intimately dependent on the health of the planet. And those of us who care about life on the planet must stop those who are currently remaking—read, killing—this planet that is our only home.
“We know that relying on argument we wandered for forty years politically in the wilderness. We know that arguments are not enough…and that political force is necessary.”
–Christabel Pankhurst
“Power concedes nothing without a demand. It never did and it never will.”
–Frederick Douglas
Video Transcript:
Two of my favorite people from history. My dad gets upset because they don’t really teach science anymore in the public schools, and this is mostly because the Right Wing can’t bear the thought of evolution. My mom gets sad because they don’t really teach history anymore and my sister fairly weeps because you don’t get art anymore in the school system. But I say, “they just don’t teach revolution anymore in those public schools.”
So this talk is the basic political education that really, we all should have gotten, and really most of us didn’t. And I start here with liberals and radicals because I think this is the main division.
I think this is important because a lot of times in our friendships and our activist networks and even in our groups, and across broader movements, there are these tensions that can be really painful and profound and a lot of it really comes down to the difference between liberals and radicals. I, in the end, don’t care which side of this you decide to land on. You’ve got to figure out which world view actually describes the world as you know it (and that’s up to you really). But it can really help to understand where these different perspectives are coming from because then when you have these conflicts suddenly you can think, “right, that’s liberal and I’m radical, and that’s why we’re never going to meet in the middle” because these are profound differences, politically. Doesn’t mean we can’t work together; lots of coalitions need to happen.
I am not trying to demonize anybody but these are different positions that people can take across the spectrum. I would say the main division between liberals and radicals is individualism.
Liberals believe that society is made up of individuals. That’s the basic social unit. In fact individualism is so sacrosanct that in this view, to be identified as a member of a group is seen as an affront; that’s the insult.
This is totally different for radicals over on the other side of the chart. Society is not made up of individual people, it’s made up of groups of people. In Marx’s original version this was class, it was economic class. This is the debt that all radicals owe Karl Marx. It doesn’t matter if you are a Marxist or not, he figured this out. It’s groups of people and some groups have power over other groups. That’s what society is made of.
In the radicals’ understanding being a member of a group is not an insult. In fact it’s the first primary step you have to take coming to a radical consciousness and then ultimately having effective political action. You have to identify as a member of that group. You’ve got to make common cause with the people who share your condition. That’s how political change happens. This is both an active and a critical embrace of that group identity.
We radicals get accused all the time of creating this kind of “victim identity,” but that’s not what’s going on. We are more than what they’ve done to us, and we do have agency. But we do have to recognize that there is power in the world and we’re on the receiving end.
The other big division is between the nature of social reality. Liberalism is what’s called idealist. Social reality, for them, is made up of attitudes, of ideas; it’s a mental event. And therefore social change happens through education. Through changing people’s minds.
Materialism, in contrast, over on the radical side: society is organized by concrete systems of power, not by thoughts and ideas. Society is organized by material institutions. And the solution to oppression is to take those systems apart brick by brick.
The liberals will say, “we have to educate, educate, educate,” and the radicals will say, “actually we have to stop them.”
Political movements need education. This is an educational event, here we are. And you need active proselytizing. The oppressed need mechanisms to understand political oppression such as consciousness raising. This is all really profoundly important.
But for radicals, education alone does not change social reality. Because the world is not an internal state. It’s not a mental state. The point of education is to build the movement that can take down those oppressive structures and bring about some kind of justice.
If you remove power from the equation oppression looks either natural or voluntary. If you’re not going to see that people are formed by these social conditions how else are you going to explain subordination? Either those people aren’t quite human, so they’re naturally different than us—that’s why they’re subordinate, or they’re somehow volunteering to be subordinate. Those are the options that you’re left with.
For instance, race and gender are seen as biological. These are supposed to be physically real. Well they’re not, they’re politically real.
It’s brutal, vicious subordination that creates those things. But it’s ideology, and it is the ideology of the powerful that says this is biological. They make the claim that this is biological because how are you going to fight God or Nature or 4 million years of evolution? Well you’re not.
There are physical differences between people who are from northern Europe and people who live at the equator, just like there are differences between males and females but those differences only matter because power needs them to. It is power that creates the ideology and it’s a corrupt and brutal arrangement of power.
These are unjust systems that we are going to have to dismantle, and these are social categories we are going to have to destroy.
Just like naturalism operates in the service of power, so does volunteerism. If you are not going to go the biological route, all you are left with is volunteerism as a concept.
This is the thing that liberals do not understand. With power removed from the equation, if it looks voluntary you are going to erase the fact that it’s social subordination.
Florynce Kennedy said,
“There can be no really pervasive system of oppression without the consent of the oppressed.”
Ninety percent of any oppression is consensual. That’s what it does. It does not mean it’s our fault, it does not mean we are responsible, it doesn’t mean it will somehow crumble if we withdraw our consent. All it means is that the powerful—the capitalists, the white supremacists, the masculinists, whoever—they can’t stand over vast numbers of people 24/7 with guns. Luckily, for them, depressingly for the rest of us, they don’t have to.
“The woods are lovely, dark and deep,
But I have promises to keep,
And miles to go before I sleep,
And miles to go before I sleep.”
-Robert Frost
President Obama announced Friday morning that he has denied TransCanada’s permit application to build the Keystone XL (KXL) oil pipeline in the U.S. Many in the mainstream environmental movement hailed this as a positive seismic shift in public policy and public perception, and a harbinger of the inevitable saving of our planet. Were it only that simple. Unfortunately, although the denial of the KXL build is in itself a good result, it carries with it some insidious dangers to the continuation of the fundamental work of saving this planet.
It is understandable that many think Obama’s denial of the KXL is a huge victory for the environment. Sadly, that view is myopic, and typical of the wishful thinking hampering the environmental movement around the world. The denial of the KXL does not accomplish what we ultimately need: the shutting down of the entire industrial, fossil-fuel driven society murdering the planet.
Unfortunately, the history of the environmental movement has many incidences where small victories have caused a loss of focus on the big picture, or otherwise misdirected us into falsely believing the one-off accomplishment sufficient to save our planet. Make no mistake, we must be ever vigilant not to let the leaders of industrial civilization (i.e. the greedy, patriarchal, conscious-less ‘leaders of industry’ and their paid-for politicians and mainstream media) characterize the globally suicidal events that are unfolding. They will always use a deceptive framework supporting their relentless need for unsustainable expansion, and lead many into losing sight of the ecologically desperate times that we are facing.
Deep Green Resistance believes the only way our planet can be saved for all species is for the current patriarchal and industrial civilization to be immediately dismantled. We also believe there is grave danger in premature self-congratulation for small accomplishments that seemingly are a win for the environment, but in truth do nothing to alter the existing paradigm of corporate power or slow the inevitable march towards unsustainable expansion and the murder of the planet. Simply stated, the processes that have been put in motion ― runaway climate change, population overshoot due to industrial agriculture, species extinctions, and ‘resource’ extraction ― are far too developed to be stopped by any means that allows the industrial complex to remain in existence.
”The culture of the left needs a serious overhaul. At our best and bravest moments, we are the people who believe in a just world; who fight the power with all the courage and commitment that women and men can possess; who refuse to be bought or beaten into submission, and refuse equally to sell each other out. The history of struggles for justice is inspiring, ennobling even, and it should encourage us to redouble our efforts now when the entire world is at stake. Instead, our leadership is leading us astray.”
Our leadership continues to lead us astray. President Obama gives lip service to his concern for global climate change guiding this KXL denial decision, but the truth is hidden in his message. According to a Scientific American article, among his reasons for rejection were that
…the pipeline would not make a meaningful long-term contribution to the U.S. economy, nor would it increase U.S. energy security or help to lower gas prices, which have already declined dramatically over the last year.
With these criteria for making his decision, we’re clearly not ready to take a victory lap for the environmental awakening of the global leadership.
Also in the DGR book, the authors discuss Lester Brown’s Plan B: Mobilizing to Save Civilization, pointing out that “although Mr. Brown is to be [commended] for understanding that the problems our planet is facing are systemic and interrelated, [his plan] unfortunately falls prey to what many other ‘plans’ do; it leaves the overlapping accelerants of capitalism, industrialization, and civilization in place.”
With the KXL decision in the news, it is critical to keep in mind the myriad disastrous ‘projects’ which continue unabated. As the DGR authors warn, these other projects evidence the hard truth that, so far, the work of the environmental movement has indeed left capitalism, industrialization, and civilization firmly in place. That three-headed monster has no intention of voluntarily leaving us to salvage what is left of our biosphere, so we are left with no other alternative than to terminate it ourselves, and with extreme prejudice.
While TransCanada Corp. has been cooling its heels on its Keystone XL proposal for the past six years, the oil pipeline business has been booming in the United States. Crude oil pipeline mileage rose 9.1 per cent last year alone to reach 66,649 miles. […] Between 2009 and 2013, more than 8,000 miles of oil transmission pipelines have been built in the past five years in the U.S., […] compared to the 875 miles TransCanada wants to lay in the states of Montana, South Dakota and Nebraska for its 830,000-bpd project. By last year, the U.S. had built 12,000 miles of pipe since 2010.
[AOPL spokesperson John Stoody said] “While people have been debating Keystone in the U.S. we have actually built the equivalent of 10 Keystones. And no one’s complained or said anything.”
As a way around those challenges, other pipelines are in the works. One pipeline is already operating and sending hundreds of thousands of barrels of tar sands bitumen to Texas every day.
Experts, such as Stephen Kelly, a former U.S. diplomat and a visiting professor of public policy and Canadian studies at Duke University, say that the long-term outlook for Canadian oil sands production is not closely linked to the fate of Keystone XL.
“Canada has ample financial incentive to find ways to get its oil to world markets, and it’s likely to find ways to build pipelines to its coast, despite opposition,” he said last year.
The Keystone XL decision and its accompanying self-congratulations should be a warning to us all not to lose sight of the big picture. The Keystone XL alternatives do face opposition in Canada from overlapping groups of climate activists, grassroots environmentalists concerned about local impacts, and First Nations peoples, with the Unis’tot’en Camp a prime example of a coalition for active on-the-ground resistance. We must remain vigilant in fighting pipelines and other infrastructure expansion projects wherever they’re proposed, and be skeptical of any misdirection from the fundamental work of ending the industrial-patriarchal complex.
There is some good news. Deep Green Resistance believes that the insanity of the industrial planet-killing machine can be stopped. We believe that a sustainable and just world can be achieved, and we can transition away from being a consumer society. The Deep Green Resistance strategy of Decisive Ecological Warfare (DEW) is a recognition of the scope of what is at stake (the planet); an honest evaluation of the potential for a mass movement (none); and an assessment that industrial civilization depends on highly vulnerable infrastructure.
DEW keeps front-and-center the understanding that there will be no comprehensively successful environmental actions if we allow the current industrial framework to remain in existence. The people in power who are driving 200 species to extinction each day have no qualms about leading humans to the same fate, and show no signs of voluntarily altering their behaviors. It is well past time to make them stop.
I urge you to take a look at the Deep Green Resistance website and to reflect on the future of this planet. The Decisive Ecological Warfare strategy is multifaceted and needs your help, with work to be done wherever your skill set and interests lead you. Get involved and save our home.
If you’d like to read more analysis like this, and news of grassroots resistance to environmental destruction, sign up at the upper left of this page to receive email notifications of new posts.
Artwork by Summer-Rain Bentham, Vancouver Rape Relief and Women’s Shelter
PART ONE: First steps for an effective fight-back
In the face of a worldwide crisis of male violence against women, radical feminists are preparing for a grassroots resurgence. This is the first in a series looking at effective strategies to take back women’s space and challenge male violence. Part Two is here.
Western patriarchy arrived on the Pacific Coast of North America less than two hundred years ago. In some places, it hasn’t completely eradicated traditional cultures. These notes come from unceded indigenous land on the frontlines of the white male supremacist invasion.
Here, as elsewhere, our enemies publicly intimidate women activists with impunity. We face death threats, violence, stalking, and censorship from both the right and the left. This war of words is part of the escalating global war on women.
Brutality is everywhere we look. In Canada, men have murdered or “disappeared” over twelve hundred indigenous women in the past decade. Currently, the rate of male-on-female homicide is rising sharply – in some communities, it has doubled in a few years. Rape, assault, and sex trafficking have reached an all-time high and they are still growing. The victims are women and girls of all ages, races, nationalities, and social classes; however, males inflict much greater violence on indigenous women and women of color.
At the same time, women-centered spaces are disappearing and our feminist networks are divided by infighting. Male supremacists of all stripes aim their rage at targets of opportunity. The backlash is here and it’s worse than expected.
It’s time for emergency measures. That means strategic decisions about which battles to fight, against whom, and on whose turf. When the goal is to stop men from killing women, we must teach and learn how to fight back to protect ourselves and each other. In order to do that, we must join together for mutual aid and avoid becoming casualties ourselves.
Most of us are traumatized. Part of healing involves getting to the point of responding to threats effectively and learning to deal with fear, anger, and helplessness in a healthy way – by taking back our power.
Strategic Action: an introduction
Our position is one of asymmetric struggle against entrenched systems of patriarchal violence and domination that go back thousands of years in the West. Our strategy is like a guerrilla resistance movement against an occupying force that seems unbeatable – at least at first.
Success in asymmetric conflicts lies in making sure we are prepared for effective, sustainable action that moves toward the goals we’ve chosen. Campaigns that lead nowhere drain our energy and expose us to our enemies. Successful symbolic actions are excellent for boosting morale and recruiting but they are not ends in themselves. The outcome of each action doesn’t have to be large, but the goal should be.
shaping actions bring about the conditions where resistance is possible
sustaining actions allow resistance to begin and continue
decisive actions are capable of bringing down patriarchal institutions.
Creating Conditions and Capacity
Like any other human endeavor, whether building a house or planting a field, sustained grassroots action requires certain pre-conditions. For this movement, we must develop the capacity to reach out, organize, and defend ourselves and each other. There are dozens of ways that women around the world are creating the conditions to successfully challenge male domination and hold space for our sisters. For example:
Women-only groups, gatherings, and discussions about liberation
Naming the problem and naming the agent (male violence) in our speech and writing
Anti-violence campaigns as part of healing and trauma recovery (and vice versa)
Creating affinity groups and mutual aid networks
Hosting women’s self-defense trainings
Speaking out in public against male violence when it’s safe to do so
Speaking privately with our sisters when it’s not
Strategic feminist actions are campaigns with achievable outcomes that lead toward a larger goal.
Networks of resistance are essential for our survival. Many of our networks are secret out of necessity. In the past year, we’ve seen radical women take back space by organizing our own conferences, like Radfem Riseup and Radfems Respond. Others are pushing back against censorship by mobilizing en masse, as fans of Meghan Murphy did when her publisher was threatened with boycotts.
When the goal is empowering a generation of women to fight male violence and rape, a crucial tactic is developing those skills — for example, by training women to teach others self-defense and protective strategies as the Warrior Sisters do. We might also consider public demonstrations that women are ready and able to physically fight men and win.
Creating a loud, visible culture of resistance is a longer-term goal that can lead to larger group mobilizations and decisive victories, like local uprisings to expel violent males from our communities. (It wouldn’t be the first time – see the Gulabi gang in India.)
The first task of a strategic activist is to find others who share the same values, in order to sustain our morale and bring ideas to action. When there’s no group nearby, we can travel to the nearest get-together, find or create radical feminist spaces online, and start our own groups.
Most groups start with just a few people. Talk to strong female friends and acquaintances to find those who share the same goals and values.
Launch a petition – either online or on paper. It can be a demand letter (“Fund women’s shelters!”) or a general call for support (“Yes I support organizing against male violence in my community”). The email addresses you collect become your outreach list.
Start or join an online discussion forum or a private Facebook group for radical feminists in your region. Reach out, ask for advice, find out what other women are doing or would like to do.
Call a meeting. The ones who show up are the organizing committee for future events and gatherings. (Make sure to set a time and place for the next meeting.)
Host an event: a film screening, a book discussion, a street demo, or a radical feminist speaker from out of town. Keep that signup sheet handy.
Prepare and discuss a basis of unity. Set out goals, guidelines, and responsibilities early on. Make sure there’s agreement on the group’s direction, how to screen new members, and how to end relationships with those who disrupt the group or don’t share its goals.
Often it’s not safe to organize. But we do it anyway – outside of the public eye, anonymously, or under a nom de guerre. Every woman who is publicly feminist has to deal with more than her share of hate. That’s why it’s so important to get together and watch each others’ backs. The goal of our enemies is to isolate and terrorize women in order to neutralize us. Don’t let them win.
Take safety precautions, like keeping home and work addresses private.
Let other organizers know about any threats immediately.
Post security people at public events.
Accompany activists who are targeted.
Inspect incoming packages, email messages, friend requests, and other invitations before opening or responding.
Block hostile individuals on social media so they can’t see personal details, friends, and family.
Use security measures (like data backups and two-step verification) on computers, websites, and email.
Have an emergency plan and a bugout bag for leaving home in a hurry.
Report credible threats to your group’s security coordinator. Police are often indifferent or abusive, but it may be useful to report the threat in case the target is forced to defend herself.
Keep event locations secret until hours before, or disclose them only to registered participants.
Male violence has taken the lives of thousands of women while terrorizing millions more. We have choices: We can keep our heads down and hope the violence passes us by. We can spend time and energy on ineffective or counter-productive tactics. Or we can connect our networks and grow a coalition with the power to confront the killers and win.
Remember: Solidarity between women has survived repression for more than a millennium in some parts of the world. Male supremacists have done their worst and we are still here fighting back. Our reality and our wisdom will outlive the dominant culture’s delusions.
Parts Two (published here) and Three of this series will look at strategies for sustaining and decisive actions
We hope other radical feminists find this introduction useful, and we welcome your feedback as we draft the next chapters in this series.
