In this article published originally on Stop Fossil Fuels you are offered an overview of Jem bendell’s work and suggestions of how you can contribute to resilience.
Environmentalists advocate reduce, reuse, and recycle as the 3 R’s of sustainability—good practices, but incommensurate with the scope of our emergency.
To better mitigate the looming ecological and social crises, we propose superseding these R’s with resilience, relinquishment, and restoration. Along the way, we’ll look at the three I’s of denial which helped get us into this mess: ignorant, interpretative, and implicative.
We draw on Jem Bendell’s academic paper “Deep Adaptation” which urges his fellow sustainability professionals to stop tinkering with an irreparable system and instead prepare for collapse. Beneath the surface of his mostly placid, formal prose, he implies an even more radical necessity: active replacement of the industrial system. This will be less a revolution than a devolution—transferring power and decision making to local communities.
Jem Bendell
Bendell has a background in sustainable business and finance, with an impressive list of accomplishments from twenty years in the field. When he reviewed and grappled with climate science for the first time since 1994, he came to some of the same shocking realizations as have we: the 2°C warming limit was chosen more for political than scientific reasons; we’ve already overdrafted our carbon budget; “green” tech and governments and decades of environmentalism “have not produced a net positive outcome.”
Like us, he now deems catastrophic climate disruption and near term societal collapse to be inevitable, rendering his field’s traditional work mostly irrelevant. Minor progress on an agenda more concerned with industrial development than with true sustainability is pointless if the wins are dwarfed by the losses. “For instance, discussing progress in the health and safety policies of the White Star Line with the captain of the Titanic as it sank into the icy waters of the North Atlantic would not be a sensible use of time.”
Bendell wrote the sober “Deep Adaptation” for colleagues unaware of the likelihood of short term societal collapse or the possibility of near term human extinction, so it’s worth reading in full if those concepts are new to you. We’ll explore some psychological underpinnings of our collective failure to change course, introduce Bendell’s deep adaptation framework, and relate his paper to our goal of stopping fossil fuels.
The Three I’s of Denial
We often process information according to “perspectives we wish for ourselves and others to have, rather than what the data may suggest is happening.” Social norms exacerbate this self-censorship, as people fear disturbing the peace with the truth of how bad things are. Sustainability professionals risk careers if they question an upbeat resilience narrative of “development” and “progress.”
Sociologist Stanley Cohen built a theoretical framework of denial in his book States of Denial. More recently, sociologist Ron Kramer and author John Foster have each applied his ideas to global warming denial.
Ignorant denial
Ignorant denial is used actively, to justify apathy or to shield against reality. Comfortable citizens give in to entertainment and diversions while knowing they’re disengaged from reality. Distractions include not only TV sitcoms and sports, but also corporate news and political spectacle. Accepting prepackaged memes from one’s subculture or political tribe, without employing critical thinking, is as much an avoidance of difficult truths as is refusing to think at all.
Interpretative denial
Interpretative denial accepts the facts, but gives them different meaning than is normal. The denier may honestly believe this unusual interpretation, or may cynically undermine discourse. Global warming “skeptics” employ interpretive denial when they admit industrialism’s warming impact, but claim it will yield net benefits in plant growth and happier days basking in mild winter sunshine.
Implicative denial
Environmentalists don’t commonly indulge in ignorant or interpretative denial, but do in implicative denial—accepting and fully understanding the facts, but avoiding the logical conclusions. Of course reasonable people can debate those conclusions, but most would agree with Foster’s assessment: “From dipping into a local Transition Towns initiative, signing online petitions, or renouncing flying, there are endless ways for people to be ‘doing something’ without seriously confronting the reality of climate change.” Living a moral, fulfilling life requires honestly contemplating the implications of our environmental crises. Only by rejecting the well-traveled road of denial can one choose a meaningful path.
Not just individuals, but entire environmental organizations engage in implicative denial. From Big Green NGOs thriving on donations towards influencing legislation, to scrappy radicals fostering a reputation for obstructive lock downs, groups want to feel and appear effective. But ecological destruction is intimidatingly vast in scale and deeply entrenched within business as usual; in contrast, typical aboveground, attrition based actions can rarely achieve substantive change.
Activists come to accept environmentally fatal compromise as the only realistically achievable outcome, or abandon long-term systemic goals to pursue occasional small wins against one project at a time. Few acknowledge that we’re losing the war; fewer contemplate the implications for their future actions. Individuals and groups dodge analysis of their efficacy with the platitude that at least they’re “doing something.” Though such self deception is understandable as a morale boost amidst thankless work and heartbreaking losses, it undermines the movement. Denying reality in order to feel that our work counts for something is dangerous and ultimately unfulfilling. We must make our actions truly effective.
Choosing Our Framing
Humans aren’t as rational as we like to believe. Bendell outlines a range of scenarios imagined by those who accept some form of collapse as likely:
Transition to a beneficial post-consumerist way of life
Catastrophic descent without hope of a tolerable future
Near term human extinction
People choose from and assign probabilities and timings to these alternatives based more on their preferred story than on data and analysis. Bendell himself chooses to interpret the facts as indicating inevitable collapse, probable catastrophe, and possible human extinction.
Our psychological need for purpose influences the stories we choose around collapse.
George Marshall explains that humans “invest our efforts into our cultures and social groups to obtain a sense of permanence and survival beyond our death.” We subconsciously fear not only the immediate personal danger of collapse, but the total death threatened by loss of the entire society to which we might contribute.
Some reject the idea of societal collapse because acceptance would strip all meaning and purpose from life; others embrace it as an excuse for inaction and self-indulgence. In contrast, those ready for adult responsibility might welcome the opportunity to leave a legacy of unprecedented reach and longevity. They can impact not only their immediate society, but the future of all life.
We can’t know humanity’s fate with certainty—whether we’ll transition relatively smoothly through a long descent, or suffer a painful collapse, or go altogether extinct. But barring an extremely unlikely—and entirely preventable—scenario of life wiped out down to the bacteria, our actions matter. The more biological abundance and biodiversity which make it through the bottleneck of industrialism, the healthier will be the future for survivors. If society as we know it collapses, then the more intact the biosphere, the easier will be the lives of those humans picking up the pieces. If our species goes extinct, then the less damage we’ve inflicted on the way, the faster others can rebound. With recovery from mass extinctions taking millions of years, saving a species or habitat from destruction leaves a permanent legacy.
We are given both a heavy responsibility and a unique opportunity for purpose in life.
The Three R’s of Collapse
Bendell’s “deep adaptation” accepts near term collapse as inevitable, and avoids implicative denial by asking “what to do?” with eyes wide open. His answers revolve around identifying the core values we want to retain as we build new cultures. He doesn’t attempt to explore specifics of a deep adaptation agenda (so as not to reinforce the illusion that we can control or manage conditions), but he provides a framework:
Resilience: How do we keep what we really want to keep?
In institutional discussions, “resilience” planning often aims to maintain a close approximation of business as usual, complete with “development” and economic growth. But if material “progress” is incompatible with sustainability, its pursuit is counterproductive.
We might draw instead from a psychological understanding of resilience as the ability to “bounce back” from hardship or loss. In this framing, we prioritize valued societal norms and behaviors to retain (or on which we can even improve). These might include security and stability, physical and mental health, relationships with family and friends, meaningful work, spirituality, and interaction with the non-human world.
Relinquishment: What do we need to let go of in order not to make matters worse?
Our current lifestyle brought us to this point of collapse. If we cling to it, we’ll go down that much harder. To keep what we really want, we must let go of many expectations and customs. We need to put an end to industrial mining, fishing, logging, agriculture, transportation, manufacture, and consumption. We may have to withdraw from dense settlements, coastlines, deserts, and other areas uninhabitable in an overheated world.
One way or another, our unsustainable practices will cease. Giving them up voluntarily, sooner rather than later, promises individuals, families and communities the most autonomy and time to learn from mistakes.
Restoration: What can we bring back to help us with the coming difficulties and tragedies?
Bendell suggests rewilding landscapes, changing diets, rediscovering non-electronic forms of play, and relocalizing. Industrialism has eroded the foundations not only of non-human life, but of human cooperation. Anywhere you look, there’s work to be done rebuilding topsoil, establishing perennial polycultures, reforesting, bringing down dams, and defending species and habitats. Human communities need post-carbon skills, practice working together, and localization of everything, including food, energy, education, decision making, construction, trade, and enforcing norms.
Conclusion: Get Proactive
“In abandoning hope that one way of life will continue, we open up a space for alternative hopes.” — Tommy Lynch
Bendell and other critical thinkers anticipate inevitable societal collapse, probable catastrophic break down of human communities, and possible near term human extinction. Elites want to “protect” the public from such analysis, in fear of instigating hopelessness, dismay and despair. Such paternalism makes sense in Hollywood movies, where disasters befall passive victims with scripted fates often ending in gruesome death. But in reality, hopelessness and despair seem appropriate responses to our predicament, and may be necessary precursors to grounded action. Bendell finds that sharing his analysis with students in a supportive environment leads not to apathy or depression, but to a positive focus on moving forward. Whichever scenario unfolds, we can still minimize and mitigate risks and damage. By choosing what to retain, what to relinquish, and what to restore, we shift from victims to actors in our and the planet’s destiny.
On a small scale, people can embrace voluntary simplicity, better preparing themselves and their communities for collapse. Tragically, at the international scale, society shows no sign of willingly transforming to a sane and sustainable way of living—in fact, it’s escalating its experiment in madness. 7.7 billion humans cling to an overcrowded extension ladder supported by ecological systems and secured by the web of life. Yet every day our society tears at that web and blasts away chunks of the ladder’s foundation, while squeezing on 227,000 more humans than the day before. For each step that proactive individuals descend towards solid ground, global industrialism extends the ladder ten higher.
A radical yet inescapable implication runs through Bendell’s piece: with collapse inevitable, the sooner it occurs, the gentler will be our collective transition.
He suggests people must “com[e] together in solidarity to either undermine or overthrow a system that demands we participate in environmental degradation.” It’s not enough to relinquish solely as individuals; we must also forcibly loosen industrialism’s death grip. Freeing human and non-human communities from fossil fueled exploitation will open space for localization and restoration. Saving habitat and species from extermination will benefit all future beings, human and non-human.
If you’re ready to bring on devolution and leave behind the richest and most permanent life legacy possible, then read more about how to stop fossil fuels and how you can get involved.
This article describes the madness of consumption, the accumulation of things, and the impact of consumerism on the human state of being and on the natural world.
According to Ron Milo and his colleagues at Weizmann Institute of Science in Israel, in 2020 the mass of artificial, human made objects on Earth is likely greater than the mass of all living things. The human-made world – steel, concrete, ships, buildings, vehicles, bridges, overpasses, warehouses, plastic junk…weighs more than the mass of all living things, including forests, marine and terrestrial mammals, fish, and insects. And humans.
The same study points out that, for each person on Earth, a quantity of “anthropogenic mass” greater than their body weight is produced each week. That’s right, your weight in human-made crap is produced EVERY WEEK. Just for you. Have we built enough STUFF yet?
Do we have enough things?
We surround ourselves in a sterile, artificial, soulless world of our own making, becoming ever more dependent on our machines and edifices as we destroy the very world around us. We are flies trapped in amber, struggling fruitlessly to free ourselves as the trap solidifies. We will make amazing fossils.
We are also creating smarter and smarter things – cars that drive themselves, hand held computers that do far more than we could ever need them to, appliances and homes wired to the global internet, tiny chips that hold more information than we could read in a hundred years, jet liners that pilot themselves, spacecraft that spy on the cosmos, gene splicers that alter the very stuff of life.
How soon ‘til all this STUFF turns on us?
The Singularity will occur when artificial intelligence escapes the control of humanity and increases until it far exceeds human intelligence. Artificial intelligence may figure out to reproduce itself and completely take over, making copies of itself at warp speed, spreading in a nightmare of self-replicating von Neumann machines free of human interference. At this point humans may have lost control of their own destiny. We will have entered the Matrix.
Perhaps the machines have already taken over. When was the last time you looked your phone? 10 minutes ago? Five? Two? Instead of a singularity, it has been a gradual stealth campaign. Machines have invaded our minds via screens and headphones and chimes and ringtones. They demand our constant devotion and attention. Especially now, in the pandemic, when we can rarely meet as flesh and blood humans but must talk to pitiful simulations of our friends and family and colleagues, flattened replicas that chatter through tiny speakers, faces that squint and smile and try to make sense of the mess they are in, try to connect in some way across the void of contact.
We occasionally peel away from our screens to climb into our rolling deathboxes and spew more carbon into the frying atmosphere, an atmosphere rapidly transforming into one giant human artifact, albeit one we do not control but only alter and ruin willy-nilly with little regard for the rapidly approaching hell on Earth we are creating.
Those artifacts we blithely build become ever more necessary yet deadly as the climate becomes more hostile, as society consumes itself cannibal-like, becoming a death spiral of conspiracy theories, hate, tribalism and simmering warfare.
Note how the machines spread division.
Computer screens display social media, which blares conspiracy theories and false news and fear, turning human society into tribes ruled by hatred of others. Divide and conquer. Not only human destiny is at stake. The destiny of life on Earth may be forfeit. Machines will have no incentive to preserve living things, nor wilderness, nor oceans. All will be raw material for their growth and their ever-increasing spread. They will link in one giant brain, an Internet gone berserk.
Total takeover by artificial intelligence may never occur. But we are approaching what you might call the physical singularity – the growth of human systems, spun out of control. No one has the means nor the will to stop what we have set loose – the constant and multiplying conversion of natural life and living systems into human junk. We must have more, always more. A few words to your Smart Speaker or clicks on your keypad and more stuff arrives on your porch, delivered for a price. A constant flood of merchandise flows through factories, warehouses, into trucks and planes and onto highways and into our cities onto our doorsteps.
We bring it in and add it to the pile.
And much of this Stuff either sits unused – in the billions of storage units strewn across the landscape or on the RV and boat storage lots – or worse, it gets thrown out. Landfills overflow with reuseable, recyclable resources and things. They are entombed until someone gets determined or desperate enough to mine the landfills.
Humans have transformed vast areas of the planet. On landscapes very recently populated by large wild animals like grizzly bears, elk, bison, elephants, giraffes, tigers, rhinos, and hippos, now the masses of migrating creatures are mechanical. Great seething hordes of metal wheeled dinosaurs jockey for position in a mad race from an age of steel and plastic (which is now). The roar of the lion and the howl of the wolf have been replaced by the shriek of the diesel pickup, the scream of the jacked up Mitsubishi or Mazda, the snarl of the Harley Davidson. Savanna, forest, prairie, marsh, wetland, delta and meadow have been turned into parking lot, shopping center, business park, runway, interstate, subdivision and factory.
Thousands upon thousands of homes sit empty for much of the year, sealing off the land from use by any animal or plant beyond those tiny ones that can sneak in.
Great cruise liners built to hold thousands of people fester at dockside as the pandemic makes their use extremely uninviting. Office buildings a hundred stories tall are “hollowing out” as the pandemic forces a shift to working online from home. Parking garages sit empty, monuments to the late great commuter. The only public buildings filling up are hospitals and morgues.
Can we ever have enough? Will our stuff take over? Have we given ourselves over to our creations? Are we evolution gone mad?
Who knows, maybe the singularity will create a benevolent race of machine overlords. If they become so much smarter than us, maybe they will see the wisdom in kindness, the necessity to preserve the abundant and beautiful life of this blue green ball spinning through the vast emptiness.
Liberation Listening is a radical community healing method designed to increase the effectiveness of change-making organizations in the face of systems of oppression and a collapsing society. A major focus of our work is in developing and supporting leadership. Although readers of this article may be unfamiliar with the practices of Liberation Listening, the principles of leadership apply to all kinds of human groups.
In Liberation Listening we define leadership as the ability and willingness to make a commitment to see that everything goes well to the limit of one’s resources.
Leadership is the commitment to help everything go well in your family, community, and environment. It is realizing that you are responsible (able to respond) to the challenges that face us.
In order to do this, we must heal the old distresses that cause us to feel helpless. The truth is that we are powerful, capable, loving, and intelligent. The challenges before us are large, and we are the best people for the job.
Leadership is an inherent human characteristic. In any group of people, leadership functions must be performed in order for the group to function well. At least one person must think about the group as a whole rather than about just her or his role in it.
It is possible to deliberately create sanctuary spaces where we can connect with other humans, think, release emotions, and heal from old traumas. This creation of sanctuary space can help the group to function better in terms of addressing the real-time challenges we encounter. It is not necessary for all people in the group to be committed to specific emotional healing paths in order to use the safety of the group for their own healing. It is only necessary that we make and follow agreements that lead to a greater sense of safety, trust, and connection with each other over time.
Leadership may include listening respectfully to people in your group who are unawarely acting out old emotional trauma. Usually this listening requires us to decide that we are not actually threatened by the person’s emotional reactions. By listening respectfully, we give the person time and space to heal themselves with the help of our positive regard. We may also need to give ourselves attention for challenging emotions that arise while listening. This form of listening assumes that each person has always done the best they possibly could with the resources available to them at each moment. By listening, we offer a moment with additional emotional resources, to see if that may be what they need in order to do better than before.
Be aware, however, that it is not always effective or advisable to use compassionate listening skills on someone who unawarely acts out emotional distress in your group. Sometimes the best option is to set clear boundaries and expectations for behavior, and ask people to leave the group if they cannot follow these agreements. The specific appropriate response to each incident will require the thinking of the group, and while we can learn from other groups’ successes, we will require fresh thinking to solve our group’s problems. Giving time to really hear all group members’ thinking is a valuable tool.
It is not the leader’s job to do all the thinking for the group. Rather, a good leader listens to the thinking of every group member, fills in any gaps, and organizes the thinking into a consistent form. The leader then communicates this synthesis of ideas back to the group well enough to secure their agreement, and, if possible, their commitment to it.
Being a leader opens you to attacks. People have lots of old trauma about power dynamics in their past. People also project hopes and frozen needs onto leaders. A frozen need is something you needed in childhood, but did not get. It continues to feel like something you need, even though it can never be met because it was actually a need in the past, not the present. For example, many people have both current needs for connection, and frozen needs for connection from too much isolation as young children. Frozen needs can never be satisfied, so when they are projected onto leaders, they are bound to be disappointed. People often react to this disappointment by blaming the leader. (We can never satisfy our frozen needs, but we can heal them by mourning the developmental loss.)
As leaders, we must be ready to listen compassionately to ourselves and others in times of attack, and use it as an opportunity for further healing. Peer support is essential in these situations. Use your listening relationships to stay resilient during, and to recover from, attacks. Look at it as an opportunity to heal old traumas and free more of your thinking from the binding power of past hurts.
Within the context of Liberation Listening, we agree to support the leaders of classes and workshops in several specific ways. These include:
Continuing to do our own thinking, and considering what we as individuals can do to help the classes and workshops go well.
Supporting the leader’s thinking, even when that thinking is different from our own. This may include agreeing to take on roles delegated to us by the leader.
Sharing our thinking with the leader. If we think the leader is making a mistake, or missing valuable information, or acting out distress in the class, we find an appropriate time to share our criticism. The goal is not to make the leader change direction, but to give the leader more information with which to make good decisions.
Using Listening Skills on the leader. All people have patterns of behavior based on old trauma that they are not yet aware of. In order to help the leader move forward on topics that will make future classes go well, the class is asked to think together about the leader and use listening skills on the leader at the end of every class series. Feel free to push the leader with persistent listening outside of class as well. Of course, do this as two people thinking about one person—in other words, include the leader in your thinking about how you plan to use listening skills on her or him in persistent sessions.
Using time in your listening sessions to talk about leading and leadership. What distresses make you want to avoid leadership or rigidly take on leadership?
Learning to take on leadership ourselves. If there is a topic that is underrepresented by current Liberation Listening leaders, learn about the topic and do extensive listening sessions on the topic. Prepare yourself to lead on that topic. Solicit the support of the leadership team in reaching for your goals.
Directions for Listening Sessions:
You can try doing this with a friend or co-revolutionary: Set a timer for 20 minutes. One person talks while the other person silently listens with curiosity and interest. When the timer goes off, switch roles and start the timer for another 20 minutes. The second person talks while the first listens. It’s important for each person to get the same amount of time. Hold what you hear with confidentiality.
If you prefer to do this work alone, try journalling on the topic, or daydreaming. You can also try telling your thoughts to a tree, animal, or rock.
Use the following prompts for your work on leadership:
Tell memories of good leadership in your past: mentors, people you admired, people who could think well about you and the group, people who helped things go well. If you can, start with the earliest memory, and tell each memory in chronological order.
Tell memories of poor leadership in your past: authority figures, people whose power over you or over the group was tainted by their distresses, people who had power but could not accept feedback, etc. If you can, start with the earliest memory, and tell each memory in chronological order.
What happened in the past when you tried to right a perceived wrong?
Tell memories of your own leadership or attempted leadership. If you can, start with the earliest memory, and tell each memory in chronological order.
What does it mean to you to be out in front? When you are in a group, and everyone is looking to you for guidance or leadership, what emotions arise in you? What thoughts come into your mind? How does your body feel?
What groups are you a part of? How could you help those groups function better? Think about the group’s current functioning. What are the needs and challenges of its members? How can the group meet those needs and address those challenges?
Kara Huntermoon is one of seven co-owners of Heart-Culture Farm Community, near Eugene, Oregon. She spends most of her time in unpaid labor in service of community: child-raising, garden-growing, and emotion/relationship management among the community residents. She also teaches Liberation Listening, a personal growth process that focuses on ending oppression.
In this episode of Resistance Radio Derrick Jensen interviews Stephen Jenkinson. They discuss grief, trauma, history, death, community, living well and everything in between.
This Wild Mind Intensive program is offered by the Animas Valley Institute to Deep Green Resistance organizers, allies, and supporters. It will be held near Portland, Oregon in the United States.
“Wild Mind” Intensive for Activists & Revolutionaries
Those who confront oppression and destruction often struggle with profound stress and disconnection. This intensive aims to help you access deeper wellsprings of strength through connection to wild mind. Imagine what it would be like if nature and dreams were your primary guides.
Healthy, mature cultures emerge from the depths of our psyches and from the Earth’s imagination acting through us — through encounters on the land, dreams, and our visionary self.
In his book Dreams, the author Derrick Jensen wrote: “That we come to the earth to live is untrue: We come but to sleep, to dream…dreams are living, willful beings.”
The cultures of nature-based and indigenous peoples are rooted in their mythology and their relationship with Earth.
Modern culture not only lacks these qualities, but actively mocks them. Yet, the revolutionary potential of our dreams, visions, and encounters in the other-than-human world await us nonetheless, for those who can break through these barriers. Through Bill Plotkin‘s Nature-Based Map of the Human Psyche, a holistic model rooted in the four-directions, we can access our innate human potentials that we may not even have known existed, cultivate their powers, and integrate them into our everyday lives. We can also contact our fragmented and wounded sub-personalities which formed to protect us in childhood, but may now have become barriers to our authentic humanity.
Later in Dreams, Derrick Jensen asks “how would you live this life, if you fully internalized and realized the implications of participating in a vibrant, living, meaningful universe?”
In this 5-day intensive, you can begin to reclaim and embody your original human wholeness and experientially explore your human psyche as a unique expression of the universal forces of nature. You will engage in nature-based practices to cultivate your fourfold wholeness, create more beneficial relationships with your sub-personalities, and commit yourself to the largest story you’re capable of living in service to the greater Earth community.
“All human beings are descendants of tribal people who were spiritually alive, intimately in love with the natural world, children of Mother Earth. When we were tribal people, we knew who we were, we knew where we were, and we knew our purpose. This sacred perception of reality remains alive and well in our genetic memory. We carry it inside of us, usually in a dusty box in the mind’s attic, but it is accessible.”
Discover new ways to resource yourself and inspire your defense of the more-than-human world.
Enhance your resilience and adaptability for the challenges of these times. Converse with the natural world. Listen to your dreams. Track what arises in your body, heart, and deep imagination. Engage in the practices of council, creative expression, self-designed ceremony, wandering on the land, movement, and soul poetry. Become clearer about the particular gifts and purpose you were born to offer the world.
“I’m not suggesting we call on those on other sides in lieu of fighting back. Quite the opposite: I’m suggesting we try to learn to listen better so that we may gain whatever assistance they may be able to give us.” – Derrick Jensen, Dreams
The land and our dreams support both evolution and revolution. By cultivating our wholeness and accessing our visionary capacities, we become co-creative partners with Earth.
“Why is the world being destroyed? In large part, the answer lies with consent…From birth, we are trained to obey authority…If resistance is a muscle, then our situation — a world wracked by global warming, species extinction, imperial war, resource extraction, and systematic violence against women, people of color, and the poor — calls for us to start training.”
– Max Wilbert, Practicing Lawbreaking (Deep Green Resistance Guest Speaker for this program)
Rescheduled from the original June 2020 dates. You can see the program here:
This is an all camping program.Participants are responsible for bringing their own lunches/snacks and will be forming meal teams to provide/prepare breakfast and dinner. Scholarship monies have already been applied to program cost. CoViD-19 precautions will be observed.
In this short excerpt from the last episode of The Green Flame podcast, Derrick Jensen and Lierre Keith offer a poetic reading from a piece by C.S. Lewis, originally written in 1948, in which the author speaks of the threat of nuclear war and how to live in an age of existential threats.
“In one way we think a great deal too much of the atomic bomb. How are we to live in an atomic age? I am tempted to reply, ‘why as you would have lived in the 16th century when the plague visited London almost every year, or as you would have lived in a Viking age when raiders from Scandinavia might have landed and cut your throat every night, or indeed as you are already living in an age of cancer, an age of syphilis, an age of paralysis, an age air raids, an age of railway accidents, an age of motor accidents.
In other words, do not let us begin by exaggerating the novelty of our situation. Believe me, dear sir or madam, you and all whom you love were already sentenced to death before the atomic bomb was invented, and quite a high percentage of us were going to die in unpleasant ways. We had, indeed, one very great advantage over our ancestors: anesthetics. We have that still.
It is perfectly ridiculous to go about whimpering and drawing long faces because the scientists have added one more chance of painful and premature death to a world which already bristled with such chances and in which death itself was not a chance but a certainty.
This is the first point to be made and the first action to be taken is to pull ourselves together. If we are all going to be destroyed by an atomic bomb, let that bomb when it comes find us doing sensible and human things: working, teaching, reading, listening to music, bathing the children, playing tennis, chatting to our friends over a pint and a a game of darts, not huddled together like frightened sheep and thinking about bombs. They may break our bodies, a microbe can do that, but they need not dominate our minds.”
The Green Flame is a Deep Green Resistance podcast offering revolutionary analysis, skill sharing, and inspiration for the movement to save the planet by any means necessary. Our hosts are Max Wilbert and Jennifer Murnan.
