What Zoos Really Teach Our Children

What Zoos Really Teach Our Children

From Zoos to Concentration Camps, A Culture of Cages

From chattel slavery to modern immigrant concentration camps to zoos and aquariums to private prisons, we live in a culture of cages. Understanding this system, and the ideology behind it, is essential to fighting it.

This statement on zoos and aquariums comes from the Deep Green Bush School. The Deep Green Bush School is a participatory, technology-free, evolutionary and revolutionary school in Aotearoa (New Zealand) designed to raise intelligent, healthy, mature, responsible young adults who can think for themselves, meet their needs, live a meaningful life and challenge the current system in order to bring about a healthy world.

Statement on Zoos and Aquariums

The Deep Green Bush-School curriculum is opposed to zoos and aquariums* and therefore the school will not take students to zoos or aquariums as a field trip. The DGBS recommends that parents also not to take children to the zoo. This document highlights how zoos and aquariums contradict and undermine efforts towards a healthy culture and a healthy world.

First of all, we can ask ourselves, would WE want to be kidnapped from our family, taken far away and locked up for our entire lives, to be stared at, photographed, harrassed and teased daily by thousands of people? Of course not. Yet that is what we subject animals to in a zoo or aquarium.

The fact is, a zoo is a miserable place for animals. They are not in their natural habitat, they are stressed by humans visitors and stressed by crowding. They never have enough of their own species to interact with – and more important, they do not have their families or herds or packs that they would normally be living with. All animals are social, even animals we normally don’t think of as social (Bradshaw 2017) – even trees and plants are social. (Fleming 2014, Simard 2016, Wohlleben 2015) Yet in zoos they are all locked up, often alone.

One of the most painful, abusive and torturous aspects of zoos is that the animals are ripped apart from their families and friends, or prevented from forming healthy social relations as they naturally would do. In Auckland, there are two completely unrelated Asian elephants, whereas elephants normally live in matriarchal herds based on family relations. Orcas and dolphins live in pods. Wolves live in packs. And so on. Denied these natural social arrangements, the animals are stressed, painfully alone and depressed. Many zoo animals are given anti-depressant medication. (Smith 2014) It’s like living in prison, or worse, in solitary confinement, or a concentration camp. It’s no wonder why captive animals regularly try to escape or fight back or kill their oppressors. (Hribal 2011)

On top of that, no zoo can possibly provide the natural amount of space an animal would have in thewild. Tigers and lions have around 18,000 times less space in zoos than they would in the wild. Polar bears have one million times less space. (CAPS 2006) Orcas and dolphins travel the ocean. Being in a zoo is torture for them.

The result of the torturous environment of a zoo is mental illness and trauma. Most animals in zoos suffer from anxiety and mental illness and show associated behavioural problems, such as pacing, rocking, circling, shuffling, self-mutilation, obsessive grooming, and hyper-aggression (Just like kids stuck in a classroom.)

One of the results of the torturous zoo environment is that animals don’t live as long in zoos. Just as human diseases increased once humans started living crowded together in cities, animals forced to live crowded with other animals in zoos are exposed to a wider range of diseases than in the wild. According to a report by the Captive Animal Protection Society (now called Freedom for Animals), African elephants in the wild live more than three times as long as those kept in zoos. 40% of lion cubs in zoos die before one month of age. (CAPS 2006)

Other highlights of the CAPS report include:

  • Zoos regularly kill “surplus” animals. Between 7,500 and 200,000 animals in European zoos are considered ‘surplus’ at any one time. The European Association of Zoos and Aquaria (EAZA) said in 2007 that zoos were encouraged to kill the animals they don’t want, including tigers.
  • Most zoo animals – 70-80% of them – are still taken from the wild. Often the mothers are killed first and then the young are taken.

The fact is, what you see in a zoo is not actually the animal. An animal can only be understood in the wild. An elephant in the zoo is not an elephant, unless it is surrounded by its matriarchal herd, and it is not an elephant unless it is living in the place it evolved to live, the place it is rooted to, with all the trees, other animals and climate that shape how they live and who they are. An orca is only an orca with its pod in the ocean, swimming with all the other creatures of the oceans. A wolf is only a wolf in the wild where it has always been, with all the other animals it would interact with,such as caribou and deer.

Furthermore, all the different aspects of an animal’s intellligence, including social and emotional intelligence, as well as their entire culture, only develops in the wild, surrounded by the other members of its familial group from which young animals learn how to live, to all the other animals, plants, trees, rocks, weather, and countless other stimuli, to which the animal is constantly responding to. Thus, defense of zoos reflects a total ignorance of and disregard for ecology – that everything is connected, and an animal in a zoo is not the animal.

Zoos objectify animals. Zoos make animals a thing to be used for our entertainment or for scientific research, not as equals, not recognising they have their own desires for how to live their lives. The only way to treat animals in such a way is to think of them as objects – unthinking, unfeeling, undeserving of respect.

Zoos reflect humanism and human superiority, which is a belief inherent in civilisations, when humans live disconnected from the wild. It is a source of all destruction of the wild. Humanism/human superiority refers to the common belief that humans are superior to all other life forms, and thus we are able to do whatever we wish, with any other creature. (Jensen 2016) In fact, zoos only arose with civilisation, the first zoos being created 5000 years ago. (Jensen 2007) It is this kind of thinking which is why most wildlife is now gone, and 96% of all mammals, by weight, are humans and their livestock. (Carrington 2018) Half of all wildlife has been wiped out in just the last 40 years. (WWF 2018) Zoos are a reflection of human idiocy and cruelty.

Zoos claim to aid the cause of conservation. This is part of their PR and greenwashing. Most zoos do not engage in conservation, many animals will not breed in captivity, genetic diversity is unnaturally low, and most animals that are bred in zoos are kept in zoos or other forms of captivity. (CAPS 2006, Jamieson 1985) Furthermore, the whole notion of “conservation” comes from the humanist/human superiority ideology, in which humans determine that some areas will be for humans only – i.e., cities, which are effectively death zones, from which all of nature has been eradicated – and some areas will be for wildlife and “wilderness”. Conservation is the belief that little pockets of wildlife can thrive while surrounded by ever-growing death zones of human cities, spewing toxic waste, radioactive waste and endless rubbish. The belief in conservation is well-meaning but ultimately a reflection of total ecological ignorance. (Livingston 1991)

Many zoos portray themselves as helping to “educate” youth and the public. It’s true, they do. Zoos do an excellent job teaching:

  • Zoos teach that humans are superior to the rest of nature.
  • Zoos teach that only humans do not like to be locked up (and even then, some humans still lock up millions of other humans – in prisons and classrooms, for example).
  • Zoos teach that animals have no thoughts or feelings.
  • Zoos teach that humans can do whatever they want to nature.
  • Zoos teach that nature exists for our entertainment.
  • Zoos teach that our current way of life is acceptable.
  • Zoos teach our children to be cruel.

Let us remember that for more than two million years, humans did not create zoos and did not view themselves as superior to other creatures. Humans evolved living among wild animals, treating them with respect and viewing them as kin. Humans regarded all of the natural world as sacred. As Luther Standing Bear of the Lakota explained,

Kinship with all the creatures of the earth, sky and water was a real and active principle. For the animal and bird world there existed a brotherly feeling that kept the Lakota safe among them and so close did some of the Lakotas come to their feathered and furred friends that in true brotherhood they spoke a common tongue.

The old Lakota was wise. He knew that man’s heart away from nature becomes hard; he knew that lack of respect for growing, living things soon led to lack of respect for humans too. So he kept his youth close to its softening influence. (McLuhan1971)

This reflects a fundamental element of the Deep Green Bush-School curriculum. In the end, the best way to help animals is to leave them alone and to make every effort to stop this civilisation from destroying all of life on the planet.

What to do instead of going to the zoo:

  • Allow your child freedom in any natural setting, to explore the trees, plants, bugs, birds and other animals
  • Take your child camping and hiking
  • Role model respect for the natural world. For example:
    • only taking dead wood
    • thanking trees, plants, and animals when you use or eat them
    • talking to the trees and animals
  • Give kids books about nature and that contain photos of animals
  • Read to them from books about wildlife and nature
  • Explain to them why you’re not going to the zoo

* The focus here is on zoos and aquariums. But the points made also apply to other forms of abusive animal captivity such as circuses, rodeos, factory farms and any form of animal experimentation and vivisection.

References

Bradshaw, G.A. (2017). Carnivore Minds: Who These Fearsome Animals Really Are. Yale University Press.

CAPS (Captive Animals’ Protection Society). (2006). “Sad Eyes and Empty Lives: The Reality of Zoos”. Retrieved from https://mafiadoc.com/sad-eyes-amp-empty-lives_59ae88d41723ddbec5e2c4a2.html

Carrington, Damian. (2018, May 21). “Humans just 0.01% of all life but have destroyed 83% of wild mammals – study”. The Guardian. Retrieved from https://www.theguardian.com/environment/2018/may/21/human-race-just-001-of-all-life-but-has-destroyed-over-80-of-wild-mammals-study

Dasgupta, Shreya. (2015, September 9). “Many Animals Can Become Mentally Ill.” BBC Earth. Retrieved from http://www.bbc.com/earth/story/20150909-many-animals-can-become-mentally-ill

Fleming, Nic. (2014, November 11). “Plants Talk to Each Other Using an Internet of Fungus”. BBC Earth. Retrieved from http://www.bbc.com/earth/story/20141111-plants-have-a-hidden-internet

Hribal, Jason. (2011). Fear of the Animal Planet: The Hidden History of Animal Resistance. AK Press.

Jamieson, Dale. (1985). “Against Zoos”. Retrieved from http://www.animal-rights-library.com/texts-m/jamieson01.htm

Jensen, Derrick. (2016). The Myth of Human Supremacy. Seven Stories Press.

Jensen, Derrick. (2007). Thought to Exist in the Wild: Awakening from the Nightmare of Zoos. Novoice Unheard.

Livingston, John. (1991). The Fallacy of Wildlife Conservation. McClelland and Stewart.

McLuhan, T.C., editor. (1971). Touch the Earth: A Self Portrait of Indian Existence. Simon and Schuster.

Sample, Ian. (2008, Dec 12). “Stress and Lack of Exercise are Killing Elephants, Zoos Warned”. The Guardian. Retrieved from https://www.theguardian.com/science/2008/dec/12/elephants-animal-welfare

Simard, Suzanne. (2016, June). “How Trees Talk to Each Other”. Ted Talks. Retrieved from https://www.ted.com/talks/suzanne_simard_how_trees_talk_to_each_other

Smith, Laura. (2014, June 20). “Zoos Drive Animals Crazy”. Slate. Retrieved from https://slate.com/technology/2014/06/animal-madness-zoochosis-stereotypic-behavior-and-problems-with-zoos.html

Wohlleben, Peter. (2015). The Hidden Life of Trees: What They Feel, How They Communicate. Greystone Books.

WWF. (2018). Living Planet Report – 2018: Aiming Higher. Grooten, M. and Almond, R.E.A.(Eds). Retrieved at http://wwf.panda.org/knowledge_hub/all_publications/living_planet_report_2018/

“Zoos Neither Educate Nor Empower Children”. Freedom for Animals. Retrieved from https://www.freedomforanimals.org.uk/news/zoos-neither-educate-nor-empower-children

The “Just World” Hypothesis

The “Just World” Hypothesis

Belief in a Just World – And What it Means for Resistance

By Salonika

Many people hold a strong belief that justice is an inalienable right of every individual, and that the current social, economic and political systems ensure that justice is delivered. The belief that actions and conditions have predictable and just consequences is termed in psychology as the “just world hypothesis”.

Socialization of this belief in a just world begins during early childhood. A child is rewarded or punished based on whether his/her behavior fulfills the expectations of the elders (i.e. parents or caretakers). This consistent pattern rewards and punishment, which is, in many ways, necessary for a healthy development of the child, also initiates the inculcation of the idea that our behavior always determines our consequences, i.e. a belief in a just world.

Throughout our lives, social institutions like schools, law and religion continue the instillation of the belief.

Such a belief serves different functions. It helps makes the world predictable. It can be used to regulate one’s behavior. And it protects our psychological well-being. By believing in a just world, we reassure ourselves that only good things will happen to us in the future (based on the assumption that we have committed only “good” actions). For example, in the event of domestic violence, empathy towards the victim can cause psychological pain by making us vulnerable to the danger of becoming victim ourselves at some point of time. Instead, by engaging in victim blaming, we are able to psychologically ward off that danger. When we say, “she was abused by her husband because she is weak” what we really mean is that “I will not be abused by my husband because I am not weak.”

Another critical function of this belief is the suppression of resistance to systems of power. It does so in two ways: by denying that unjust systems of power exist at all, and by limiting resistance.

Denying systems of power

The belief in a just world justifies the existence of unjust systems of power. It frames systems of privilege and oppression not as injustices, but rather as “the natural order of things”. This legitimizes systemic both privileges and oppression. Both the privileged and the oppressed are believed to be “deserving” of their fate, based on their “superiority” and “inferiority” respectively.

Poverty is blamed on “laziness” of the poor. Rapes are blamed on lack of modesty of women. Colonization was necessary due to the “savage” nature of indigenous cultures. Ecocide is called “development”, and believed to be necessary for “progress”. In reality, these forms of injustices are necessary for the continuity of a capitalist, patriarchal, imperialist culture. But the critical role of the culture in producing the injustices go unnoticed.

Social institutions are designed to make these unfair systems of power invisible. For example, in many parts of South Asia, the caste system prevails. It is a hierarchical system that has historically oppressed (economically, politically and socially) certain groups of people by other groups of people. The karma system (the system believed to deliver justice) asserts that the birth of people into a particular caste is a direct consequence of their actions of previous incarnations. Thus, the domination of given caste groups becomes natural and fair.

Unfortunately, these values can be so deeply ingrained in members of a society that, in many cases, people of both groups, the oppressors and the oppressed, both are blind to the unjust systems of power. Oppressors feel entitled to the privileges they receive, and will go to lengths to preserve those privileges. On the other hand, the oppressed develop a feeling of inferiority, which suppresses their capacity to build a resistance movement.

Limitations to resistance

More significantly, the belief in a just world suppresses a radical resistance. It deters a radical understanding of the power differential in the culture. Incidences of injustice becomes a loophole in the system rather than the nature of the system Child abuse, domestic violence, sexual harassment, worker exploitation are interpreted as isolated events, rather than as part of a larger phenomena.

Isolated interpretations propose isolated solutions. After a workplace accident in a sweatshop in Bangladesh, the contractors are replaced, but the high pressure to lower cost and increase outputs remain. As a result, repeated accidents occur. These isolated solutions are only effective in rectifying individual events of injustice. They do not deal with the root cause of injustice: this culture.

Unless the problems are acknowledged as resulting due to a dysfunctional system, the proposed solutions would only be superficial. “Green capitalism” emerged as a response to the current ecological crisis, despite the fact that it is no better than “traditional” capitalism in destroying the planet. A radical analysis of the inherent ecocidal nature of capitalism is required to propose a radical solution to deal with the ongoing ecocide.

Overcoming the belief in just world

Although it serves some useful social and psychological functions, it is necessary to understand the shortcomings of our belief in a just world to build an effective resistance. It can be done through some of the following steps.

First and foremost, it is necessary to acknowledge the multiple systems of power in this culture. We may occupy different positions in these different systems of power, privileging by some, while being oppressed by others. Recognition of these privileges and oppression that we face may make us vulnerable to feelings of guilt and despair. But it is a fundamental step. In order to fight justice, it is necessary to understand the injustice first.

Next, it is important to understand that these inherently oppressive systems were created by a group of people in a particular time and culture. The industrial civilization is a few hundred years old. Civilization began some thousand years ago. But, human beings have existed for two million years. As much as civilization (particularly industrial civilization) seems like an absolute part of humanity, for majority of their existence, humans have lived in just and sustainable societies. As much as the oppressors would like to have us believe that civilization is infallible, it can be dismantled, and replaced with just and sustainable societies again.

Contrary to the just world belief, justice is not an inalienable right that is guaranteed to all on the virtue of their existence. The current structures of power make sure that the access to justice is distributed unevenly among different groups. It is only after we fully internalize these facts, that we could take effective actions to make this world more just. Organized resistance to oppressive systems of civilization, industrialization, capitalism, imperialism, patriarchy, racism, and casteism is required to dismantle them. Until then, justice will remain a scarce resource accessible only to the oppressors.

Salonika is a volunteer with Deep Green Resistance. She believes that the current culture is damaging to all, particularly to the oppressed, and that it is imperative for to dismantle the oppressive systems. Currently she is working with survivors of sex-trafficking, sexual abuse and gender-based violence.

The Legal System Will Not Save the Planet

The Legal System Will Not Save the Planet

By Max Wilbert

As the world moves further into a state of climate crisis, it’s imperative that we study and critique the strategies being proposed to address greenhouse gas emissions, and develop our own strategies based on rigorous assessment of their effectiveness.

Many of the strategies currently being pursued by the mainstream environmental movement hinge on courts and on legislative change.  This article will examine one these strategies—the “climate trust” lawsuits brought by the group Our Children’s Trust—in some detail. First, however, we must review a basic framework of how the court system, and more fundamentally, the legal system in general, serves ruling class interests within capitalism.

From early English laws like the Statutes of Merton and Westminster that authorized enclosure of the commons, to the Papal Bull “Inter Caetera” in 1493 which authorized the Doctrine of Discovery and the conquest and colonization of non-Christian lands west of the Azores, law within capitalism has always been an exercise in justifying systematic theft.

These ancient foundations continue to underlie law. For example, in the United States the Johnson v. M’Intosh Supreme Court case of 1823 is regarded as the foundation of modern property law and studied by nearly every law student. In the unanimous decision, Chief Justice John Marshall wrote that “the whole theory of their titles to lands in America, rests upon the hypothesis, that the Indians had no right of soil as sovereign, independent states. Discovery is the foundation of title, in European nations, and this overlooks all proprietary rights in the natives.”[i]

What is the Purpose of Law within Capitalism?

French Liberal School economist and laissez faire advocate Frederic Bastiat provided one of the most concise definitions of law within capitalism. “When plunder becomes a way of life for a group of men in a society,” he wrote in 1850, “over the course of time they create for themselves a legal system that authorizes it and a moral code that glorifies it.”[ii]

With this statement, Bastiat was attempting to critique socialism and collectivist tendencies. Marx, a contemporary of Bastiat, called him “The shallowest and therefore the most successful representative of the apologists of vulgar economics.” But Bastiat has inadvertently provided a functional description of law within capitalism.

In a similar manner, the free-market advocate, New York Times columnist, and Iraq War crusader Thomas Friedman inadvertently described the link between imperialist warfare and free-market capitalism perfectly when he wrote in the New York Times Magazine in 1999 that “[t]he hidden hand of the market will never work without the hidden fist. McDonald’s cannot flourish without McDonnell Douglas. And the hidden fist that keeps the world safe for silicon valley’s technologies to flourish is called the US army, air force, navy, and Marine Corps.”[iii]

Friedman’s piece argued for “sustainable globalization” which “cannot be maintained without the active [military] involvement of the United States,” and explicitly argued for increased cooperation between U.S. corporations and military.

The Institutionalization of Organized Theft

Critics of globalized capitalism agree with Friedman’s linkage of corporate power and military hegemony, but to borrow Bastiat’s term, see these entities as facilitating the plunder that defines modern capitalism, not ushering in Friedman’s neoliberal fantasy. Military aggression and economic colonization were the foundation of imperial power in Bastiat’s time, just as they are today.  Today’s capitalist societies have evolved their methods. Instead of legalized chattel slavery,[iv] the United States now has a slave-like prison system and the global economy is fully dependent on systematic labor exploitation. Some of the most lasting impacts of globalization include the outsourcing of jobs to poor nations with artificially deflated labor costs, the outsourcing of pollution to what Lawrence Summers called “underpolluted” nations, and the explosion of international trade. All of this is facilitated by the IMF and World Bank, which leverage development loans to systematically privatize the wealth and dismantle social and environmental regulations within poor nations. Altogether, this organized theft leads to an average wealth transfer of roughly $2 trillion per year from poor countries to rich countries, not counting externalities.[v]

The accelerating extraction of wealth from the poor has been matched by similar growth in destructive theft from the planet. Extraction of primary resources—timber, foodstuffs, ore, fossil fuels, water, etc.—has tripled over the past 40 years to more than 70 billion tonnes annually.[vi] Greenhouse gas emissions have doubled since 1980, and more than 1 million species are threatened with extinction, threatening to unravel the ecological basis of life on this planet.[vii] Human disconnection from the natural world is at an all-time high as business privatizes even our most intimate private lives with pornography, dating apps, and ubiquitous data gathering.

By realistic economic measures, the owners of society are wealthier than ever and inequality is reaching record levels.[viii] And as Bastiat described, this arrangement of power is undergirded by a legal structure that authorizes and glorifies this exploitation.

The United States—still the epicenter of imperial power, despite a steady decline in influence since the invasion of Afghanistan in 2001—provides illustrative examples. The extraction of profits from workers and the land is the bedrock principle of American law. The idea that workers should be in control of their own communities and benefit from the work they and their neighbors do is not even a topic of discussion in courtrooms and legislative halls. Nature is owned and managed as property. The idea that nature should be respected as the source of all human goods and life is, at best, commodified into the ideology of “natural capitalism”, while true deep ecology ideals—that nature exists and has value for it’s own sake, on it’s own terms—remain fringe positions.

The Legal System as an Arena of Political Change

Movements for justice have always used the legal system and the courts as arenas of political struggle. The Civil Rights movement, the Feminist movement, the Labor movement, and the Environmental movement have all won significant victories in courtrooms. The feminist legal scholar Catherine MacKinnon, who is credited with the legal recognition of sexual harassment as a form of sex discrimination, wrote in collaboration with Andrea Dworkin that “law organizes power.”[ix]

Given the current supremacy of the capitalist state, the courts are an important arena of political struggle. To concede this legal battleground to reactionaries could be suicidal. But to rely only on legal methods is also a flawed strategy. Legal reform has never proved able to do more than slow the progression of capital’s death march.

The Voting Rights Act has now been dismantled, reversing a key gain of the Civil Rights Movement.[x] Roe v. Wade, which established Federal legality of abortion, has been under incessant attack for decades. Countless state laws have closed abortion clinics, limited funding, and attacked the principle of female bodily autonomy via more than 400 laws in the last 9 years alone.[xi] With the new Supreme Court, it’s likely Roe will be completely overturned. The Clean Water Act is currently being gutted.[xii] Union membership is at an all-time low as “right-to-work” laws proliferate, undermining the effectiveness of even bourgeois workplace organizing efforts.[xiii] This reflects global efforts to undermine minimum wages and other basic labor protections.[xiv]

Recently, environmentalists in the United States and elsewhere are testing a set of innovative legal strategies. These include the group “Our Children’s Trust,” which is filing lawsuits against the federal government for failing to uphold the “public trust doctrine,” a legal principle that the government is responsible for managing public resources for the benefit of the public.  Our Children’s Trust is attempting to expand the purview of the trust doctrine to include the climate, and thus potentially force the U.S. government to fight climate change.

But the flaw in this plan is  obvious right away: the U.S. government, like all capitalist states, has never existed to wisely steward public resources, but rather to facilitate their exploitation for private gain. In truth, even most socialist states have fallen victim to industrial arms races with capitalist societies or to an industrial productivism that values development of industry as the highest good, and have thus fallen well short of this ideal.

Rights of Nature, the Trust Doctrine, and The Necessity Defense

The trust doctrine approach is just one of the innovative legal strategies being pursued by the environmental movement today. Two others are the Rights of Nature movement, and the push for the “climate necessity defense.” The rights of nature movement seeks to expand basic rights, such as personhood, to non-human ecosystems. The necessity defense is the legal principle that it is sometimes legal to break the law in order to prevent a greater harm; the classic example is breaking a window to save a child from a home that is on fire. It has been used to defend protestors in a few high-profile cases of civil disobedience.[xv]

These legal strategies aim to advance ecological struggles by providing protections for ecosystems, by forcing changes in U.S. and international law to curtail global warming, and by protecting political dissidents.

Can they succeed? And what would success look like?

I argue that these efforts, while laudable, will not lead to significant change because of structural barriers. For example, let’s imagine that the “Our Children’s Trust” lawsuit was successful, and U.S. courts recognized the obligation of the federal government to safeguard climate stability, and ordered emissions reductions of, for example, 80 percent by 2030 and 100 percent by 2050. And let’s suppose they choose to implement the methods proposed by Our Children’s Trust.

Our Children’s Trust proposes a three-pronged strategy for halting global warming.[xvi] First, they call for 100 gigatons of carbon sequestration via reforestation, perennial agriculture, and soil conservation. Second, they call for reducing emissions by “designing our cities for walking and biking, investing in mass transit, constructing high-performance energy efficient buildings, transitioning to 100% clean energy, shifting to green manufacturing and durable products, and adopting restorative forestry and farming practices.” Finally, they propose fees on carbon pollution and ending subsidies to the fossil fuel industry.

Their first category of solutions is admirable, as long as “reforestation” is not twisted to mean expanding the monocrop plantations of industrial forestry. But as I exhaustively detail in my forthcoming book Bright Green Lies, their second category, technological solutions, is woefully insufficient for addressing global climate destabilization.

The Failure of Green Technology

According to the work of sociologist Richard York, renewable energy today rarely actually displaces fossil fuels. Instead, predictably, these energy sources are typically added on top of existing sources, helping to grow the capitalist economy. York writes that “Non-hydro renewable [energy] sources have a positive coefficient, indicating the opposite of displacement, but this coefficient is not significantly different from 0, indicating that renewables tend to simply be added to the energy mix without displacing fossil fuels.”[xvii] Another study in China had similar results, finding that “Non-hydro alternative energy did not show statistically significant displacement effect in any of the six regional grids.”[xviii]At a global level (which is ultimately the only significant scope for global warming), the burning of coal, oil, and gas has grown significantly even as wind and solar have boomed.[xix]

After five years of research, one climate solutions lab found that even “a wholesale adoption of renewable energy… would not have resulted in significant reductions of carbon dioxide emissions” and concluded that “Trying to combat climate change exclusively with today’s renewable energy technologies simply won’t work.”[xx]

Socialists have long argued that centralized planning and the lack of a growth imperative would allow non-capitalist societies to adopt new technologies cautiously and rationally. This remains a largely untested hypothesis in our era of global ecological crisis, but regardless, this is not what Our Children’s Trust is promoting. Instead, they chose to promote unproven and extremely expensive carbon capture technology (as one recent headline reads, “Best Carbon Capture Facility In World Emits 25 Times More CO2 Than Sequestered”[xxi]), electric cars, and energy efficiency which hasn’t made a dent in growth in consumption. In truth, efficiency within capitalism is almost certain to lead to Jevon’s Paradox: more profit, more investment, and more growth in resource use.[xxii]

“Green Cities” and Market Failures

Even dense, walkable cities—a favorite of “green growth” and de-growth advocates alike probably represent an illusory solution. As urban planning professor Michael Neuman succinctly explains, “Since 1960, while human population has doubled [and the majority of the world’s population has moved to cities], the global economy has quadrupled, and resource consumption quintupled,” he says. “Thus, we are getting less efficient and less sustainable as we move to cities, not more, contrary to popular belief and professional dogma.”[xxiii] Study after study from locations as widely spaced as Iran, Taiwan, and the Netherlands have shown little or no reduction in energy consumption resulting from increased urban density.

As with other market-based measures for environmental protection, carbon tax schemes have been almost completely ineffective in lowering emissions. For example, the European market is flooded with allowances, and has at best reduced emissions by 2 or 3 percent across the continent.[xxiv] At worst, it has simply incentivized pollution outsourcing and “carbon laundering” as seen most prominently in the Volkswagen emissions case.

Given these realities, even a positive ruling in the Our Children’s Trust case wouldn’t significantly slow or stop global climate destabilization. Direct approaches, like stopping fossil fuel extraction, are not discussed in their strategy, and there is no critique of capitalism apparent either.

Some proponents argue that major policy proposals like The Green New Deal or lawsuits like the Our Children’s Trust cases represent organizing focal points which expand the scope of acceptable debate.[xxv] This is certainly true. But while false solutions to the problems of capitalism are always acceptable to ruling class, they will never solve the problems they purport to address. It is past time to build explicitly anti-capitalist organizations to address the ecological crisis, and to arm them with effective (read: revolutionary) methods.

The Necessity of Dismantling Industrial Capitalism

The reason Our Children’s Trust isn’t tackling this issue is likely the same reason The Green New Deal didn’t include a proposal to shut down the fossil fuel industry. As Brad Hornick writes in Resilience, “[Stopping anthropogenic climate disruption] implies a radical retrenchment or collapse of the dominant industries and infrastructure based upon fossil fuel production, including automobiles, aircraft, shipping, petrochemical, synthetic fabrics, construction, agribusiness, industrial agriculture, packaging, plastic production (disposables economy), and the war industries.”

In other words, stopping climate chaos requires an end to capitalism, to much of the global economy, and to U.S. hegemony. This is not popular in society, nor is it politically acceptable—even thinkable—in courtrooms. The U.S. court system will never order the dismantling of the global economy and of U.S. empire. In the 19th century, Mikhail Bakunin wrote that “The supreme law of the State is self-preservation at any cost.” This remains true today.

Legally speaking, judges can rule anything they want, as long as they can justify it using legal precedent. But there are also specific legal and doctrinal barriers that confine all judges who sincerely believe in the structure of American law. Namely, as mentioned earlier, the notion that nature is property, that property can be rightfully destroyed or consumed by its owner, and the principles of corporate rights all stand in the way in the significant legal change. Further, even favorable court rulings would depend on the Executive and Legislative branches of the U.S. government, as well as on police, military, and other Federal employees, to enforce such a legal shift.

To rely on the law alone is to concede to a never-ending tug of war—an endless battle which the ruling class wages using billions in lobbying dollars. But institutions are not monolithic. Ideological power struggles within them can change the material conditions for resistance taking place within the broader culture. And there is some promise in all of these legal strategies. For example, the Rights of Nature approach has the possibility to instill a new, fundamental respect for the integrity of the natural world throughout certain populations. The climate necessity defense approach has promise for protecting activists who engage in non-violent direct action (which we should note has been thus far entirely ineffective in stopping the murder of the planet). Therefore, the promise these new legal approaches represent is primarily cultural. In military terminology, these are shaping actions, not decisive ones.[xxvi]

Reform Will Not Halt The Crisis

These legal strategies may change the framing conditions and lead to reform. But as the last 50 years can attest, reforms will not be enough to halt the ecological crisis. At worst, ill-fated movements can divert valuable resources and energy into dead-end efforts. Left historians do not look kindly on Nelson Mandela’s pro-capitalist turn late in life, but he articulated an important consideration when he justified his decision to create the Unkhonte We Sizwe, an armed underground insurgency, writing that “There is no moral goodness in using an ineffective weapon.”[xxvii]

Modern movements would do well to consider this.

David Brower, the founder of Earth Island Institute and Friends of the Earth, and former director of the Sierra Club once said, “All I have done in my career is to slow the rate at which things get worse.” In this historical moment, we don’t have time to merely slow the destruction. We need to rapidly halt it and to reverse it. This means choosing effective methods, and at a minimum, dismantling capitalism.

The struggle to halt the ecological crisis will not be primarily fought in courtrooms, legislated by policymakers, sold by corporations, or decided by foundation-funded NGOs. It will be fought by people’s movements and by revolutionaries who are willing to fight for the survival of the human species and the global community of biotic life. That’s something that the courts will never do.


Max Wilbert is an organizer, writer, and wilderness guide who grew up in Seattle’s post-WTO anti-globalization and undoing racism movement. He been involved in campaigns against sexual violence, destruction of the planet, and racism for 18 years.

This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.

Featured image: Jared Rodriguez / Truthout, CC BY-NC-ND 2.0.

References

[i] Johnson v. M’Intosh, 21 U.S.  543 (1823)

[ii] Frederick Bastiat. The Law. 1850.

[iii] Thomas L. Friedman. “A Manifesto for the Fast World. New York Times Magazine (March 28, 1999).

[iv] Although it should be noted there are an estimated 40 million literal slaves in the world today, mostly in forced manual labor, service industries, and sexual slavery.

[v] Intan Suwandi, R. Jamil Jonna, and John Bellamy Foster. “Global Commodity Chains and the New Imperialism.” Monthly Review 70, no. 10 (March 2019): 1-24.

[vi] “Worldwide Extraction of Materials Triples in Four Decades, Intensifying Climate Change and Air Pollution.” International Resource Panel, U.N. Environmental Programme (20 July 2016).

[vii] “Media Release: Nature’s Dangerous Decline ‘Unprecedented’; Species Extinction Rates ‘Accelerating.’” Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (May 6, 2019).

[viii] Jason Hickel. “Global inequality may be much worse than we think.” The Guardian (April 8, 2016).

[ix] Andrea Dworkin and Catherine A. MacKinnon. Pornography and Civil Rights: A New Day for Women’s Equality (Minneapolis: Organizing Against Pornography, 1988).

[x] “Voting Rights Act Dismantled by Supreme Court.” Democracy Chronicles (June 25, 2013)..

[xi] “Roe v. Wade: The Constitutional Right to Access Safe, Legal Abortion.” Planned Parenthood Action Fund.

[xii] Michelle Chen. “Trump Moves to Gut the Clean Water Act.” The Nation (December 13, 2018).

[xiii] Gordon Lafer. “The Legislative Attack on American Wages and Labor Standards, 2011–2012.” Economic Policy Institute (October 31, 2013).

[xiv] Subodh Varma. “World Bank: abolish minimum wage, other labour laws.” Monthly Review Online (April 24, 2018).

[xv] Andrew Buncombe. “Anti-pipeline campaigners found not guilty by judge because ‘protest against climate change crisis’ was legal ‘necessity.’” The Independent (March 27, 2018).

[xvi] “Pathway to Climate Recovery.” Our Children’s Trust.

[xvii] Richard York. “Do alternative energy sources displace fossil fuels?” Nature Climate Change 2 (2012): 441-443.

[xviii] Yuanan Hu and Hefa Cheng. “Displacement efficiency of alternative energy and trans-provincial imported electricity in China.” Nature Communications 8 (2017): 14590.

[xix] Barry Saxifrage. “Fossil fuel expansion crushes renewables.” National Observer (September 20, 2017).

[xx] Ross Koningstein and David Fork. “What It Would Really Take to Reverse Climate Change.” IEEE Spectrum (November 18, 2014).

[xxi] Michael Barnard. “Best Carbon Capture Facility In World Emits 25 Times More CO2 Than Sequestered.” CleanTechnica (June 12, 2019).

[xxii] John Bellamy Foster, Brett Clark and Richard York. “Capitalism and the Curse of Energy Efficiency.” Monthly Review 62, no. 6 (November 1, 2010).

[xxiii] Alan Oakes. “Revisiting Neuman’s ‘Compact City Fallacy.’” Green Building and Design Magazine (2013).

[xxiv] “The EU Emissions Trading System.” European Commission Climate Action (July 22, 2016).

[xxv] Carol Dansereau, John Foran, Ted Franklin, Brad Hornick, Sandra Lindberg, Jennifer Scarlott. “One, Two, … Many Green New Deals: An Ecosocialist Roundtable.” Resilience (February 26, 2019).

[xxvi] “ADP 3-0. Unified Land Operations.” Department of the Army (2011).

[xxvii] Nelson Mandela. Long Walk to Freedom (Little Brown & Co., 1994).

The Creation of Patriarchy

The Creation of Patriarchy

Editors note: Gerda Lerner (1920-2013) was a historian, author and teacher. She was a professor emeritus of history at the University of Wisconsin–Madison and a visiting scholar at Duke University. Lerner was one of the founders of the field of women’s history, and was a former president of the Organization of American Historians. She taught what is considered to be the first women’s history course in the world at the New School for Social Research in 1963.

This excerpt comes from the final chapter of the book The Creation of Patriarchy (1983), and summarizes portions of the preceding chapters. While some of Lerner’s claims may in retrospect be overly optimistic (for example, she could not have predicted the explosion in internet pornography as a primary sex-education tool of patriarchy), the book as a whole is a excellent introduction to the topic of patriarchy and its origins.

By Gerda Lerner


Patriarchy is a historic creation formed by men and women in a process which took nearly 2500 years to its completion. In its earliest form patriarchy appeared as the archaic state. The basic unit of its organization was the patriarchal family, which both expressed and constantly generated its rules and values. We have seen how integrally definitions of gender affected the formation of the state. Let us briefly review the way in which gender became created, defined, and established.

The roles and behavior deemed appropriate to the sexes were expressed in values, customs, laws, and social roles. They also, and very importantly, were expressed in leading metaphors, which became part of the cultural construct and explanatory system.

The sexuality of women, consisting of their sexual and their reproductive capacities and services, was commodified even prior to the creation of Western civilization. The development of agricutlure in the Neolithic period fostered the inter-tribal “exchange of women,” not only as a means of avoiding incessant warfare by the cementing of marriage alliances but also because societies with more women could produce more children. In contrast to the economic needs of hunting/gathering societies, agriculturists could use the labor of children to increase production and accumulate surpluses. Men-as-a-group had rights in women which women-as-a-group did not have in men. Women themselves became a resource, acquired by men much as the land was acquired by men. Women were exchanged or bought in marriages for the benefit of their families; later, they were conquered or bought in slavery, where their sexual services were part of their labor and where their children were the property of their masters. In every known society it was women of conquered tribes who were first enslaved, whereas men were killed. It was only after men had learned how to enslave the women of groups who could be defined as strangers, that they then learned how to enslave men of those groups and, later, subordinates from within their own societies.

Thus, the enslavement of women, combining both racism and sexism, preceded the formation of classes and class oppression. Class differences were, at their very beginnings, expressed and constituted in terms of patriarchal relations. Class is not a separate construct from gender; rather, class is expressed in genderic terms.

By the second millennium B.C. in Mesopotamian societies, the daughters of the poor were sold into marriage of prostitution in order to advance the economic interests of their families. The daughters of men of property could command a bride price, paid by the family of the groom to the family of the bridge, which frequently enabled the bride’s family to secure more financially advantageous marriages for their sons, thus improving the family’s economic position. If a husband or father could not pay his debt, his wife and children could be used as pawns, becoming debt slaves to the creditor. These conditions were so firmly established by 1750 B.C. that Hammurabic law made a decisive improvement in the lot of debt pawns by limiting their terms of service to three years, where earlier it had been for life.

The product of this commodification of women—bridge price, sale price, and children—was appropriated by men. It may very well represent the first accumulation of private property. The enslavement of women of conquered tribes became not only a status symbol for nobles and warriors, but it actually enabled the conquerors to acquire tangible wealth through selling or trading the product of the slaves’ labor and their reproductive product, slave children.

To step outside of patriarchal thought means: Being skeptical toward every known system of thought; being critical of all assumptions, ordering values and definitions.

Testing one’s statement by trusting our own, the female experience. Since such experience has usually been trivialized or ignored, it means overcoming the deep-seated resistance within ourselves toward accepting ourselves and our knowledge as valid. It means getting rid of the great men in our heads and substituting for them ourselves, our sisters, our anonymous foremothers.

Being critical toward our own thought, which is, after all, thought trained in the patriarchal tradition. Finally, it means developing intellectual courage, the courage to stand alone, the courage to reach farther than our grasp, the courage to risk failure. Perhaps the greatest challenge to thinking women is the challenge to move from the desire for safety and approval to the most “unfeminine” quality of all—that of intellectual arrogance, the supreme hubris which asserts to itself the right to reorder the world. The hubris of the god-makers, the hubris of the male system-builders.

The system of patriarchy is a historic construct; it has a beginning; it will have an end. Its time seems to have nearly run its course—it no longer serves the needs of men or women and in its inextricable linkage to militarism, hierarchy, and racism it threatens the very existence of life on earth.

What will come after, what kind of structure will be the foundation for alternate forms of social organization we cannot yet know. We are living in an age of unprecedented transformation. We are in the process of becoming. But we already know that woman’s mind, at last unfettered after so many millennia, will have its share in providing vision, ordering, solutions. Women at long last are demanding, as men did in the Renaissance, the right to explain, the right to define. Women, thinking themselves out of patriarchy add transforming insights to the process of redefinition.

As long as both men and women regard the subordination of half the human race to the other as “natural,” it is impossible to envision a society in which differences do not connote either dominance or subordination. The feminist critique of the patriarchal edifice of knowledge is laying the groundwork for a correct analysis of reality, one which at the very least can distinguish the whole from a part. Women’s History, the essential tool in creating feminist consciousness in women, is providing the body of experience against which new theory can be tested and the ground on which women of vision can stand.

A feminist world-view will enable women and men to free their minds from patriarchal thought and practice and at last to build a new world free of dominance and hierarchy, a world that is truly human.

Pornography and Patriarchy: An Interview with Gail Dines

Pornography and Patriarchy: An Interview with Gail Dines

Dr. Gail Dines is Professor Emerita of Sociology at Wheelock College in Boston. She’s the author of multiple books and articles, and has been described as the world’s leading expert on the effects of pornography.

She’s the author of the highly acclaimed Pornland: How Porn Has Hijacked Our Sexuality (Beacon Press); and co-editor of Gender, Race, and Class in Media. Translated into four languages, Pornland is the basis of a documentary released this fall by Media Education Foundation.

Dr Dines is president and CEO of Culture Reframed, a non-profit organization composed of academics, professionals and activists from a wide range of perspectives, that is dedicated to raising public awareness about the impact of pornography on children, youth and adults. If you want to know much more about her work, you can go to her website, www.gaildines.com.

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TRANSLATIONS

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WHAT IS DEEP GREEN RESISTANCE?

Deep Green Resistance is a radical environmental movement, dedicated to shifting activists towards strategies that have a real chance to stop the murder of the planet. Our allegiance is first and foremost to the land around us; we fight for the salmon, the pine trees, and the songbirds, not the solar panels and space shuttles so many ‘environmentalists’ have fallen in love with. We in DGR don’t want a more sustainable nightmare. We want a living world.

Deep Green Resistance recognizes that industrial civilization is incompatible with life on this planet – and when our way of living conflicts with the needs of the land, our way of living must go. This transition to a healthy and just relationship with the natural world is a massive undertaking, one that won’t be achieved with individual lifestyle changes and a green coat of paint on the latest mountain-killing mining rig. Real change will take a revolutionary heart. Anything less is a recipe for failure.

Deep Green Resistance has a roadmap for that revolution. We call it Decisive Ecological Warfare. We’ve studied the most successful movements in history, from the Irish Republicans to Mandela’s Umkhonto we Sizwe, and applied the lessons they can teach us to the fight for Earth liberation. Our goal as aboveground activists is to promote this strategic resistance, with the goal of triggering cascading systems failure within industrial infrastructure. In this mission, we are guided by a strict code of conduct, a steering committee of seasoned revolutionaries, and, most of all, an unwavering dedication to the land on which we live.

HOW CAN I HELP?

In the midst of all this destruction, it’s easy to feel hopeless. But there’s one nice thing about living in such dark times – anywhere you look, there’s great work to be done. Deep Green Resistance isn’t afraid to make the connections between open-pit mining and police brutality, between rape and deforestation, between acidified oceans and settler colonialism. We are proud anti-capitalists, anti-racists, and radical feminists, with members working on everything from pornography and prostitution to indigenous land rights and prison reform.

Whether on the front lines or behind the scenes, there is room for you in this war. So get in touch! We have members across the globe and resources in multiple languages. Head to our website, check our Facebook, or send us an email and introduce yourself. We’ll help you learn more about DGR, find opportunities for volunteering, and apply for greater involvement. You’ll also be able to download a free ebook copy of the Deep Green Resistance book.

DGR is working to create a life-centered resistance movement that will dismantle industrial civilization by any means necessary. In order to succeed, we’ll need teachers, healers, warriors, and workers. If you’re tired of the false solutions and the feel-good failures, Deep Green Resistance is for you, whatever your skills. In a fight like this, we need it all.

Remember: Deep Green Resistance is an aboveground organization, meaning we don’t engage in violence or property destruction. If you feel your talents would best be put to use in more militant actions, please do not contact us. This will keep you safer, and help us be more effective. We will not answer any questions related to any underground that may or may not exist.

“Our best hope will never lie in individual survivalism. Nor does it lie in small groups doing their best to prepare for the worst. Our best and only hope is a resistance movement that is willing to face the scale of the horrors, gather our forces, and fight like hell for all we hold dear.”

– Lierre Keith, Deep Green Resistance