How Can We Hold Corporations Accountable?

How Can We Hold Corporations Accountable?

Corporations are driven by a necessity to privatize profits and externalize costs. In this article, Suresh Balraj highlights how the concept of limited liability further reduces the accountability of corporations to the consequences of their actions, and asks “how can we hold corporations accountable?”


The Myth of Limited Liability

By Suresh Balraj

Prof. Nicholas Murray, former president of Columbia University, might have been wrong when he said : “The limited-liability corporation is the greatest invention of modern times”; simply because, there is nothing original about limited liability at all. In fact, it wraps new language around a concept that is as old as ‘civilisation’ itself – that of enriching rulers at the expense of the majority of humans and their non-human communities.

The American anthropologist Stanley Diamond noted : “Civilisation originates in conquest abroad and repression at home”; certainly, he is not the only one to remark that the central goal and function of the State has been, from the very beginning, that of robbing the poor in order to feed the rich.

One of the founding fathers of the American constitution, James Madison, also insisted – in the 18th century – that the main goal of the political system should be to protect the minority (elites) against the majority.

Besides, the Godfather of economics, Adam Smith, wrote : “Civil government … is instituted for the defence of the rich against the poor or of those who have some property against those who have none at all”. But, including John Locke, who stated that the State has no other end other than the preservation of property, were all being rather modest. The reason being, the main function of the State actually goes even further; not only to just protect, but more importantly, to acquire more and more property for the opulent.

In other words, from the very beginning, the one and the only goal/objective has been the privatisation of profits and the externalisation of costs; and, the only question : how best to do this ?

Force is, of course, one way. For which, we need to probably ask the Africans, for example – more than 100 million dead during the slave trade alone; or, for that matter, the ‘American Indians’, who were decimated a dozen times over in the conquest of their homeland. Another very striking example of the times would be the scores of indigenous communities, across the globe, who continue to be both dispossessed and exterminated (as rapidly as those who came before them).

Or even better, would be to ask a present, modern day slave; for example, the e-coolies in ‘bondage’ in sweatshops and bodyshops – couched in technical jargons, such as, silicon valley, technopark, infopark, infocity, blue-chip, six-sigma and fortune 500/1000.
However, at the end of the day, force is expensive or economically unviable, at least in the long run. Therefore, it would be simply great, if you could convince the very victims to participate or co-operate in the process of their victimisation. Thus, in ancient times, those in power invoked the divine right of the feudal lords (kings) – trying to convince not only themselves, but particularly, those from whom they usurped both life and property; as a result, anyone who dares to oppose this divine intervention or Godly incarnation shall be subject to eternal condemnation.

Obviously, this was possible during the pseudo-religious era – the ‘dark’ ages. But, in today’s so called civilised world, this might seem to be pretty extreme. For example, if those in power said that Warren Anderson, the mass murderer of the victims of Union Carbide in Bhopal, India, in 1984 – the worst air pollution disaster in the history of humankind – should not be executed due to a divine mandate, it would then make a mockery of the rule of law.
So the powerful had come up with a different way to keep the victims of their misdemeanours from hurting them in retaliation.

And, for this reason, they somehow seem to have the uncanny knack of getting all of us to buy into the extraordinarily odd notion of limiting their liability (accountability) for the arson, looting and daylight robbery, including poisoning and murder, committed by them, by simply uttering the magical words : limited liability corporation. What is even worse is the fact that they’ve also somehow got us to believe that the very idea (of a limited liability corporation) is not only great, but something like that actually exists in real life. On the other hand, the eternal truth is that, the fictitious human imagination is no more than a black hole, a blind spot and, to say the least, a pipedream.

To this end, limited liability simply means that the owners – shareholders/stakeholders – are not liable, and therefore, cannot be held responsible or accountable, for the actions of their corporations. In other words, the so called investors are liable to lose only the money invested, and are in no way responsible for the genocide, ecocide and other heinous crimes committed by them or their corporations.

Above all, limited liability is not only about profits or amassing wealth (illegally); rather, it is about the institutionalisation and explicit acknowledgement of the fact that it is simply impossible to ‘create wealth’, without externalising the costs, thereby, paying the supreme price resulting in the complete annihilation of even life forms and whole habitats. The issue of energy being a classic example, at the core of the very survival of life on earth.
Limited liability has allowed several generations of corporate owners to socially, economically, culturally/psychologically and legally ignore the poisoning of the earth. Its function is not to guarantee that children are raised in an environment free of pollution, nor to respect the life and autonomy of indigenous communities, nor to protect the vocational and personal integrity of workers, nor to design safe modes of transportation, nor to support the millions of life forms on earth. It never has been and never will be.

Here, what is really important are not labels; because, no matter what language we use, poison is still poison, and death is still death. The modern military-industrial base is causing the greatest mass extinction in the history of the planet. What we are witnessing today is the simultaneity of unprecedented ‘riches’ on the one hand, and unthinkable or unimaginable deprivation and poverty on the other. A brutal form of insatiable hunger, where the more you consume or possess, the more desperate you become. What this means is that, those running the ‘show’ (corporations) just can’t help running amok, till they actually kill the host – although it is equally suicidal for the rich, as well as, the poor to destroy the ‘goose that lays the golden egg’, i.e., the natural world.


Suresh Balrah is an environmental anthropologist and social ecologist based in South India. He has been working in forestry, agriculture, and fisheries for several decades with a focus on community-based renewable management. He is a guardian for Deep Green Resistance.


How Can We Hold Corporations Accountable?

Editors note: As Suresh explains, the structure of law and of corporations makes them legally unassailable. Therefore, there are two primary methods to roll back corporate dominance: change the law, or break the law. Both methods present serious challenges. For more on how we can hold corporations accountable, we recommend you read the book Deep Green Resistance, which explores strategic resistance methods in detail.


Featured image by Gerard Van der luen, CC BY NC ND 2.0.

How Does Coronavirus Kill People?

How Does Coronavirus Kill People?

Coronavirus rarely kills people directly—so why are people dying? This piece from Paul Feather, animist farmer and writer, challenges simplistic, reductionist thinking, and proposes a synthesis approach to understanding the current crisis.


Cause of Death: Civilization

By Paul Feather

Sixty five thousand, six hundred and fifty two. As of this writing, John Hopkins reports this death toll from coronavirus [the official death toll is now above 100,000].

It’s strange to me, the way we count these deaths. I would like to count them differently. I would like to use science, even though the scientists won’t. Sometimes it doesn’t matter how you count things, but this particular number—or rather its rate of growth—has lost us our constitutional right to assemble.  A third of the world’s population is on lockdown with more to come no doubt, and I fear for the suffering that results from these restrictions.

So maybe we should check our numbers.

Our culture has a strange idea of cause and effect.

It’s very reduced; we have a tendency to explain very complex situations with very singular causes. (This is often useful: reduction is the key to controlling things, and to placing blame.)

However, reducing everything down to single causes—like cause of death from a virus—isn’t helpful for deep understanding of complex situations, nor is it good science. I’ll be cautious of speaking for cultures that aren’t mine, but a broad study of language and culture would probably show that there are other ways to perceive the world and better forms of science. This reduced view just happens to be the one we’re born into.

There are many reasons that people die. This is especially true in a situation as complex as global pandemic where economic factors clash with public health and culture; where death can result or be prevented by membership in a privileged group or by access to technology.

In such a complex system, we must resist the temptation and habit to reduce the cause of death to a single root and throw out every other contributing factor no matter how important it may be. Many of the reasons that people are now dying are long-term, structural problems that make us fragile to pandemic. These are the macro-causes of death, but we tend to ignore them in favor of short-term micro-causes, such as the presence of this particular virus at this particular time.

Here’s a metaphor. If I remove 90% of the structural members in your house and then the wind blows your house down, should we say that the wind caused your house to fall? Would that be good science? And if many houses had been sabotaged in this way, but we published statistics about house failures due to wind damage (mentioning nothing about sabotage), wouldn’t these be misleading statistics? And any policy based on those numbers bad policy?

Our health has been sabotaged. The saboteurs continue to profit. Death was coming. This disease is only the wind.

Cause of Death: The Chronic Health Crisis

There are many studies showing that people are much more likely to die after coronavirus infection if they already suffer from one of the many chronic health problems that plague our civilization such as diabetes, hypertension, COPD, cancer, and more. In some studies, as many as 99% of patients who died after contracting COVID-19 had a comorbidity of this kind (and that wouldn’t even include unreported asymptomatic cases). Further, it’s also clear that comorbidities make us more likely to contract the virus in the first place.

What this means is that tens of thousands of people are dying from complex situations involving at least two causes—virus and chronic condition—but we are reducing that situation to a single cause when we report the cause of death as COVID-19. These chronic conditions inflate COVID-19 death tolls, and the roles of Pepsi-co, Nestlé, and McDonald’s; Philip Morris, Bayer, and Pfizer; Monsanto, Sinopec, and Shell—the role of the poisons produced by these companies are not accounted for.  These factors are being distilled out of the death tolls.

If we accounted for comorbidity as a very well-documented factor in deaths that have occurred over the past several months—as well as for those that will occur in the upcoming months—we would not attribute these deaths to the virus. We would, in fact, see a sharp rise in death rates associated with the chronic diseases of civilization. Policy initiatives and public response to that spike in death rates might look more like shutting down the local Frito-Lay plant than taking our right to assembly and confining abused women in homes with their now unemployed abusers.

Please Note: for some reason, when I’ve made this argument people seem to hear that I think the deaths of sick people don’t count, because they were sick anyway, or they were old, and they don’t matter. That is NOT what I am saying at all. I am refusing to distill the cause for these deaths into a virus when people have been dying all along and will continue to die from poisons that corporations produce and shove down our throats or release into our waters and soils. I insist that these deaths be counted, but I refuse that they should be counted so wrongly. It is true that COVID-19 is a factor in these deaths, but co-morbidity is an almost necessary condition for death as well, and our death tolls do not reflect this.

Sixty nine thousand, four hundred, and forty four.  I step away from my writing for a few hours, dig a little in the garden, plant a row of potatoes, and 3,792 people have died “from coronavirus.”

Cause of Death: Patriarchy

There are other, perhaps less well-studied factors in these deaths as well. It is particularly strange how we’ll reduce cause of death to a virus, but then suddenly open our minds to other factors when it suits our political agenda or narrative. So for instance, my liberal friends will dispute the above argument about chronic disease as a cause of death but blithely attribute (and perhaps rightly) any number of deaths to Trump’s early denial of the crisis and his refusal to mobilize infrastructure to produce more ventilators.

Why don’t we have enough ventilators?

It would be possible to have a culture that was prepared for this tragedy. Many experts have foreseen it, and the only real answer to our lack of preparation is that we didn’t care. We do not value caring. Riane Eisler, in her book The Real Wealth of Nations, sketches the structure of a caring economy that would—among other things—reduce incarceration, empower women, and fairly compensate caregivers, healthcare workers, and educators. Such a structure would certainly value preparedness for pandemic.

Humans in other places and times have demonstrated caring societies. For instance, in The Chalice and the Blade, Eisler finds that Neolithic European societies were unmarked by social stratification or accumulation of private wealth. For thousands of years, these matrilineal goddess worshiping people developed technologies to “enhance quality of life” rather than for weaponry. However, towards the beginning of the historical period, invaders conquered these ancient partnership societies, and an unfortunate cultural transformation took place.

After a series of invasions, metalwork in this era began to be increasingly used for spears, swords, and daggers rather than fishhooks, awls, and woodworking tools; ‘chieftain graves’ appeared, in which an elite strongman was buried among rich gifts and the skeletons of his slaves and concubines. The symbols uncovered after this conquest indicate a patriarchal dominator culture that worshipped the blade, and who perceived power not as a generative force, but as the power to destroy, conquer, rape, and plunder. Modern civilization was born when the conquering dominator/patriarchy co-opted the symbols, myths, stories, laws, and writing of the matrilineal, goddess worshipping, egalitarian culture that they subjugated to create the society in in which we live today.

So we may blame Trump for his failure to mobilize our infrastructure to produce masks and ventilators, and I certainly believe in holding uncaring leaders accountable for their failures. But, we should not confuse this placement of blame with a ‘cause’ of death, for the systems that created this situation arose from what Friedrich Engels described as, “The world historical defeat of the female sex,” thousands of years ago. Irrespective of individual leaders, our dominator culture will never care if we have enough ventilators or enough doctors, nurses, and caregivers, or even if people die as long as there’s profit to be made. It’s slightly harder to know how to adjust COVID-19 death tolls to account for our uncaring culture than it is for well-studied chronic conditions, but I’d take any deaths that result from exceeding the capacity of our healthcare system, and chalk those up to the patriarchy.

Cause of Death: Colonization / Extraction

Certainly some number of otherwise healthy people with access to healthcare and a ventilator will be killed by this virus. But what caused the virus? (One problem with reduction is that it always leads to an endless chain of ‘causes.’) As endlessly hungry industrialized nations force their way into wild lands (or force people off of their native lands so that they flee into wild lands) multinational corporations expose us to more and more zoonotic diseases.  This has become such a problem that the US Agency for International Development has financed a project called Predict to anticipate these outbreaks in order to rape these lands without such inconvenience. (Pandemic isn’t good for the bottom line after all.)

So, what portion of pandemic death tolls can’t be attributed to the prevalence of chronic health problems or our uncaring economic system starts to look like the exported cost of colonization by multinational corporations destroying what remains of the wild.

Sixty nine thousand, four hundred, and seventy nine. In the time it took me to write these last paragraphs, John Hopkins reports thirty-five more people died of civilization.

Cause of Death: Hierarchy

I do wish people would stay at home. However complex these systems may be, and however nuanced or broad our analysis, we should act to slow the progression of this disease. And if we did so voluntarily, there need be no attack on our rights. Why don’t we do this?

It’s hardly reasonable to reduce the behavior of millions of people to any meaningful cause, but we could muse on this a little. Who is most at risk from this disease? Death rates increase exponentially with age above sixty years, while deaths of people under thirty are mostly anecdotal. There is a clear generational divide in the risks that people face during this crisis, and there have been many frustrated critics who’ve observed that young people disproportionally fail at social distancing. But why wouldn’t young people act to protect their elders?

That’s an easy one. Young people have grown up with bleak prospects for the future and they can see that their elders who call the shots don’t much care. Young people have faced gun violence in their schools; surveyed oceans full of plastic; heard increasingly dire predictions about climate change; numbly watched as rhinos, orangutans, and polar bears marched toward extinction, and generally try not to think about what might be in their water and food. They have been defrauded by the educational system and placed in crippling debt without being provided skills that are relevant in this rapidly changing society. I could detail a list of grievances for young people against their elders that is every bit as long as Thomas Jefferson‘s against the King of England, and young people are barely more represented in our government than were colonial Americans.

We have a hierarchical social structure that concentrates power in the hands of certain groups of people who benefit at the expense of others. It is a complex arrangement of many different and overlapping groups that each exploit or are exploited by other groups. In this system, it is not reasonable to expect that any exploited group would voluntarily sacrifice their own freedom and well-being to protect the group that exploits them. Nor should they. Young people (and their children) will suffer hardship, have fewer resources, and probably live shorter lives to pay for the excesses of their parents and grandparents; and this is an injustice that we knowingly commit. Yet people act exasperated to see young people out on the beach during a pandemic and ask, “How can they be so irresponsible?”

We are now seeing—and will soon be seeing more—the deadly results of this hierarchical arrangement. What if older generations had made a good faith effort to stand up for their own children? What if elders had ceded some power, capital, and influence to the demands of future generations—demands that were loudly and clearly spoken but ignored? This did not happen, and now our hierarchical culture cannot muster the solidarity and mutual aid that would be needed to prevent deaths in this time of crisis.

Cause of Death: Civilization

The only good reduction is a synthesis. If we were to combine all of these causal factors, would there be a word that could contain them all? Could we then reduce these deaths that they tell us are caused by a virus to something that speaks for all of these causes together—of patriarchy, chronic disease, colonization, hierarchy, along with others upon which I have not elaborated: globalization, urbanization, political infighting—and what would that word be? It could only be our culture or our civilization as a whole.

When we bring all of these causes together, we must also note that COVID-19 death tolls pale in comparison to the daily death and suffering that results from that this collection of factors.

Malnourishment alone (certainly a legacy of colonization) kills 15,000 children every day, yet English speaking people in the global North don’t bring similar urgency to this crisis or even perceive it as an emergency, because the children dying are mostly black, brown, and far away.

It is only now—when our violent civilization generates a threat capable of piercing the armor of privilege—that we act to curb the effects of this violence; and then only by seeking to suppress the most micro-causal factor in this great chain of causes. As this micro-cause directly affects the global upper class, we fixate upon it, and most of us can’t perceive the extensive scope and nature of this crisis.

What to do with this analysis?

First, I think we should hold scientific organizations such as the WHO and the CDC accountable and demand that they publish uninflated death tolls that account for well-studied macro-causes of death such as co-morbidities.

This would be simple accounting, because it merely incorporates well-published data from studies that are entirely valid even in the language spoken by the scientific community. This alone would rapidly deflate COVID-19 death tolls and ease frightened citizens’ outcry for these draconian lockdowns that might endanger more people than they protect. It would also create a basis upon which to work toward dismantling the structures that are actually killing people. (Ideally, there would be some effort to account for economic factors that embody patriarchy, externalized costs of colonization, hierarchical power distributions, etc., but that might be a bit much for the modern scientific mind to bear.)

Additionally, I think we should refuse to cede the language space that attributes these deaths to COVID-19. I think we should go a step further than some existing observations that this virus is a disease of civilization, and refuse to acknowledge the virus as being a cause of death at all—or at least the most important one. For while coronavirus infection is a necessary condition for death from COVID-19, there are many other necessary conditions as well, and there are many cases where infection carries no risk at all or goes unnoticed. I think we should maintain our focus upon structural causes that killed people before this virus ever showed up, that are killing people now, and that will certainly kill people next year if we don’t completely restructure our society and destroy the economic system that makes those deaths profitable.

Seventy thousand, four hundred, and eighty two. I typically sleep on a piece of writing before making final edits, and in that time Johns Hopkins reports one thousand and three people have died from civilization. Seven and a half thousand children died from starvation in that same period of time.


For further reading on this topic, see “Civilization Makes Us Sick” and “The Ecology of Disease.”

Will People Go On General Strike?

Will People Go On General Strike?

Paul Feather calls us to reframe this time of crisis: “Shall we permit the storytellers to name what it is that we do? They would call this a lockdown, but we are going through the motions of a general strike. Our foe is down. Are there no holds barred? Strike now! Strike down their stories. Break their magic wand.”


I have been told that this is war.

That this virus makes frontlines of our hospitals and calls for measures untold of before.

That there will be victory gardens again.

Ford will make ventilators for the fight, and United We Stand.

Are there no holds barred then? Where is the enemy that we may strike? But wait! Is there time for a treaty?

Perhaps we may yet consolidate our allies—these gathering armies that bristle at each other may yet coalesce against a greater foe. This has happened before, has it not?

Lift your gaze.

When Pizarro landed in Peru, he met an empire quite as plagued by infighting and partisanship as our own. We should be wary of reducing the outcome of complex encounters to absurd things like causes, but the Incas were quite confident in the integrity of their empire. They were unconcerned about conquest by a few hundred smelly white men, and opposed factions within the Inca’s domain sought to wield these invaders against other factions. For this lack of unity, at least in part, they were killed. Por viruela. By a virus.

We will do this also. We will not unite in what they tell me is this war against the virus.

Our so-called leaders, the media, and other influencers also seek to wield this new invader as a weapon of their own. This is a form of domestication, for we cannot tolerate a wild thing. Eventually they will tame this virus with vaccines, but in the meantime those who would wield the power of this wild beast will keep it on a leash made of story. They will weave together narratives for their already docile people—for they are the storytellers, and we the captive audience. But, they will offer us a choice. Some semblance of freedom. We may choose which side we’re on.

Here is the choice we are given; the story we are told; the dichotomy we must never question. Shall we ask for protection from our government?—lockdown measures to protect the fragile among us—or do we argue for loosened restrictions (even if this means more deaths) to protect the economic system? This is your choice. It’s the Heartless and Practical Capitalists against the Naive and Compassionate Socialists—which side will you choose? In this war against the virus, sacrifices must be made. What will it be—protection or profit?

Lift. Your. Gaze.

I question this declaration of war. I will not fight a fight against so new an enemy when I have old enemies enough. Nor will I submit that my stories be told in the dichotomies of power and politics. I am at odds with this economy already, it’s true—I would love nothing more than to shut it down—but I am wary of these strenuous protections. These lockdown measures respond to the death of privileged people and nothing else. Where is the National Guard when indigenous lands are stolen? When is the global economy shut down to save those who die mining conflict minerals in the Congo? Where is the infrastructure mobilization that stops the deaths of malnourished children?

There is a war we are already fighting, and it is the same war that the Incans lost five hundred years ago. Where are our allies in this war?
The virus has struck. The economy reels and casts about for weapons against this new foe. It reaches for that magic wand that tells the stories, and in so doing it regains initiative and footing. Shall we permit the storytellers to name what it is that we do? They would call this a lockdown, but we are going through the motions of a general strike. Our foe is down. Are there no holds barred? Strike now! Strike down their stories. Break their magic wand.

Do not let them name what we do.

Do not let them tell us that they lock us down for our own protection—that we cower before this virus to protect the fragile among us. We will say what we are doing, and it is a strike. We will protect the aged and infirm, yes. But when they call us out again, we will not come. Or we will come with our demands. And if we are frustrated at so many who do not isolate themselves and so accelerate the spreading virus, let us draw them into solidarity with our effort by offering something to gain. Call it a strike. Offer the carrot and not the stick. Listen to their demands.

This is all a bit naïve of course. There are big wheels turning that do not stop so quickly. I know this, for I have pushed against them all my life. I do not believe the workforce will suddenly coalesce behind a story that the storytellers have not written for us, but I do believe we might leave behind a word. A piece of punctuation. A blot of ink upon the story which cannot be wiped out.

And also there is this: There are bigger wheels than those that turn in this machine, and lest we also succumb to our temptation to wield the wildness of the virus for our own ends—however noble they appear—let us remember that it is the virus who wields us. Let us not domesticate or leash this power. Let us seek to be the point of the sword and not the hand that holds it.

But let us strike.


Paul Feather is an animist farmer and writer living in Georgia, USA.  He is the co-author of three books, and some of his work has been published in Dark Mountain. His writing may be found at www.paulandterra.com.

U.S. Court Rejects “Our Children’s Trust” Youth Climate Lawsuit

U.S. Court Rejects “Our Children’s Trust” Youth Climate Lawsuit

https://twitter.com/MaxWilbert/status/1218955099671646208?s=20

via Common Dreams:

“In a ruling taken as a devastating blow for climate campaigners worldwide, the 9th Circuit Court of Appeals in the United States on Friday afternoon threw out a lawsuit brought by 21 youth plaintiffs who accused the U.S. government of failing its constitutional mandate by refusing to act urgently and responsibly to address the existential threat of human-caused global warming.

The case at issue, Juliana vs. United States, has been seen as a potential landmark case not just domestically but across the globe and while the three-member panel of the 9th Circuit—notably seen as one of the country’s most liberal-minded circuit courts—agreed with the plaintiff’s argument that the U.S. government has operated as a barrier to climate action it concluded the courts were not the appropriate avenue for their complaint.

In the 2-1 majority ruling, written by Circuit Court Judge Andrew Hurwitz, he stated that while the panel was convinced by the narrative set forth in the lawsuit—agreeing the climate crisis has brought the world close to the “eve of destruction” and that “the government’s contribution to climate change is not simply a result of inaction”—it ultimately and “reluctantly concluded that the plaintiffs’ case must be made to the political branches or to the electorate at large.”

Deep Green Resistance covered this case back in November, when we published an article titled “The Legal System Will Not Save the Planet.” That article more or less predicated an ineffective outcome for this case—which is not something we revel in. We wish that this case were effective. But it will not be, for a variety of reasons discussed in that piece.

“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.”


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

Featured image via Wikipedia, CC BY-SA 2.0.

Rights for Lake Erie? Why Corporate Rights and Preemption Must Go

Rights for Lake Erie? Why Corporate Rights and Preemption Must Go

by Sean Butler and Will Falk / Featured image: an aerial photograph showing harmful algae blooms in Lake Erie in August of 2017. These are believed to be caused by the effluent runoff from factory farms in the watershed. Public domain photo by NOAA.


Rights of nature advocates often repeat the words, “The structure of the legal system makes meaningful environmental protection illegal.” It’s a bold claim, but for most people it’s too vague to mean anything. Most folks (understandably) don’t know the difference between a federal district court and a circuit court of appeals, let alone what we mean by the “structure” of the legal system.

But it’s actually quite simple. We’re referring to two aspects of the American legal system: (1) laws and regulations at the federal, state, and local (city and county) levels and the relative hierarchy among them; and (2) the holdings of various state and federal courts throughout the history of our country, which establish “precedent” for what those laws and regulations actually mean.

Perhaps nowhere in recent memory has the “structure of the legal system” been laid bare more clearly than in the aftermath of the passage of the Lake Erie Bill of Rights by the citizens of Toledo, OH in February 2019. The Lake Erie Bill of Rights (LEBOR) grants Lake Erie the rights to exist, flourish, and naturally evolve; grants the residents of Toledo a right to a healthy environment; and “elevates the rights of the community and its natural environment over powers claimed by certain corporations.”

Although remarkable on its face, LEBOR is only one of dozens of similar local laws that have been passed in recent years in cities and counties across the United States. What is truly remarkable is the response LEBOR has received from existing institutions.

Mere hours after the City of Toledo certified LEBOR’s election results, entrenched interests opposed to environmental protection leveraged the existing structure of American law to mount an urgent opposition to LEBOR.  Drewes Farms Partnership (“Drewes Farms”), represented by a corporate law firm, sued the City seeking an injunction against enforcing the law on the basis that LEBOR violates Drewes Farms’ “civil rights.” The State of Ohio was allowed to intervene in the case to argue for LEBOR’s invalidation while the grassroots community group, Toledoans for Safe Water – who drafted LEBOR and ushered it through Ohio’s citizen initiative process — was barred from the case by the federal judge. Then, the Ohio State legislature (at the request of the Ohio Chamber of Commerce) included in its 2019 budget a provision explicitly making it illegal for local governments to make or enforce laws ascribing legal rights to nature.

In short, the existing legal system and those who profit from it brought the full weight of the legal system against LEBOR. To really understand what is meant when we say that the structure of the legal system makes meaningful environmental protection illegal we need to dig into the specifics of this onslaught.

LEBOR’s opponents make primarily two legal arguments against it. First, they claim that LEBOR should be invalidated because it infringes on corporate constitutional rights. Second, they argue that LEBOR is preempted by state and federal law that reserves the right of the state of Ohio and the federal government to legislate on environmental matters.

Drewes Farms makes the corporate constitutional rights argument very clearly in the complaint it filed in federal court, claiming that:

“LEBOR causes real and concrete harms on Drewes Farms by violating the United States Constitution including but not limited to:

  1. Depriving Drewes Farms of its fundamental right to freedom of speech and to petition the courts under the First Amendment;
  2. Violating Drewes Farms’ right to equal protection by targeting it for liability based solely on the fact that it operates as a partnership business entity;
  3. Violating the Fifth Amendment protection against vague laws by exposing Drewes Farms to strict criminal liability and massive damages and fines under a standardless Charter Amendment; and
  4. Depriving Drewes Farms of its rights without due process.”
Map by Kim Michalson. This 2010 map shows the location of major factory farming operations in Ohio and corresponding water quality readings. Ohio has among the highest density of CAFOs (Concentrated Animal Feeding Operations) of any U.S. state.

This 2010 map shows the location of major factory farming operations in Ohio and corresponding water quality readings. Ohio has among the highest density of CAFOs (Concentrated Animal Feeding Operations) of any U.S. state. Map by Kim Michalson.

Just so we’re clear, Drewes Farms, a non-human legal entity, lays claim to rights under the First, Fifth, and Fourteenth Amendments to the US Constitution AND claims that those rights are violated by a law that recognizes nature’s right to exist, flourish, and naturally evolve.

Meanwhile, the State of Ohio, in its Complaint for Declaratory Judgment and Injunctive Relief plainly states that “[t]he Ohio Constitution art. XVIII § 3 does not allow a municipality to enact an ordinance that prohibits regulated activity authorized under state permits issued pursuant to state laws of general applicability.” To support its claim, the State cited a recent Ohio case in which the judge ruled “[s]tate laws with state-wide application preempt local ordinances that discriminate, unfairly impede, or obstruct general laws regulating oil and gas activities.” In other words, the Ohio state constitution itself specifically prohibits any local government to enact laws that prohibit activities that are permitted by state laws.

The fundamental issue with both of these arguments is…they are absolutely, totally, and completely right. Under current American jurisprudence, Drewes Farms does have civil rights under the First, Fifth, and Fourteenth Amendments (among others), and LEBOR does violate principles of preemption.

And that is precisely the problem.

Because American law has long recognized corporate civil rights and has long used preemption to invalidate local laws that provide for stricter regulations than federal or state governments, the State of Ohio and Drewes Farms would have us believe that this should be the end of the discussion. But, ending the discussion here leaves several problematic assumptions unchallenged. Arguing that LEBOR should be invalidated because it infringes on corporate rights only makes sense if corporations should enjoy those rights under our system of law. And arguing that LEBOR should never be enforced because it violates established principles of preemption only makes sense if preemption is beneficial to American citizens.

So, we must dig deeper. We must ask: Why do corporations exist? What are corporate rights? Why does the American legal system afford corporations rights in the first place? We must also ask: Why does preemption exist? Why does the American legal system protect the state and federal governments’ power to preempt laws passed by local communities? And, is there a connection between growing corporate power and preemption?

While there is a debate about what corporations should exist to do, the fact remains that corporations exist to amass wealth, or to borrow one of corporate apologists’ favorite phrases, to “maximize shareholder value.” We can see this argument clearly in the hugely influential essay published in 1970 by the Nobel Prize-winning economist Milton Friedman in The New York Times Magazine aptly-titled “The Social Responsibility of Business is to Increase its Profits.” Environmental author and philosopher Derrick Jensen, in The Culture of Make Believe, is more direct:

“To expect corporations to function differently than they do is to engage in magical thinking. We may as well expect a clock to cook, a car to give birth, or a gun to plant flowers. The specific and explicit function of for-profit corporations is to amass wealth. The function is not to guarantee that children are raised in environments free of toxic chemicals, nor to respect the autonomy or existence of indigenous peoples, nor to protect the vocational or personal integrity of workers, nor to design safe modes of transportation, nor to support life on this planet. Nor is the function to serve communities. It never has been and never will be.”

Wealth is power. This is especially true in the legal system. Many people envision law as an all-powerful list of rules that dictates what someone can or cannot do. Similarly, many people think of rights as a list of privileges that specify what a person is entitled to do or entitled to be free from. As such, many people imagine that they can simply invoke these rights to be safe. But, it is a mistake to think that rules written somewhere in a book of statutes or rights listed in the Constitution have the power to jump off the paper where they are written and enforce themselves.

The key to understanding law and rights lies in understanding how they are enforced. Judges enforce law and rights by making decisions in court. And those decisions in court, in turn, are enforced by the police who are entitled to use physical force to ensure a judge’s decision is adhered to. When most people think about how this works, they envision examples such as President Eisenhower’s use of the National Guard to desegregate schools to uphold African Americans’ Fourteenth Amendment rights. But, a more apt and contemporary example is reflected in how the police were used at Standing Rock. Dogs, water cannons, and military-style weapons were turned against nonviolent protesters once the owner of the pipeline project, a corporation, won a favorable court ruling. These corporate rights-holders harnessed the state’s police power through the courts.

A typical "animal waste lagoon." These containment ponds continuously leach into groundwater, and often overflow. Public domain photo by NRCS.

A typical “animal waste lagoon.” These containment ponds continuously leach into groundwater, and often overflow. Public domain photo by NRCS.

Rights, then, are power, too. When shareholders form a corporation, the corporation gains the privilege of “corporate personhood.” Because American courts treat corporations as “persons,” corporations have long exercised rights, including those afforded the highest level of protection under the Bill of Rights’ Contracts Clause, Due Process Clause, Fourteenth Amendment Equal Protection Clause, First Amendment, Fourth Amendment, Fifth Amendment Takings and Double Jeopardy Clauses, Sixth Amendment, and Seventh Amendment.

These rights have, for the most part, been judicially created and have consistently expanded throughout American history. The word “corporation” is found nowhere in the Constitution. Despite this, in 1819, in Dartmouth College v. Woodward, the U.S. Supreme Court ruled that the Contract Clause of the Constitution granted private business corporations protection from governmental interference in internal governance. In 1886, in Santa Clara County v. Southern Pacific Railroad Company, the Supreme Court ruled that a corporation is a person under the law and is therefore entitled to equal protection under the Fourteenth Amendment. In 1922, the Supreme Court ruled in Pennsylvania Coal Company v. Mahon, that coal corporations were entitled to protection under the Fifth Amendment “Takings Clause” and that the government must compensate corporations for property value lost due to mining regulations. In 2010, the Supreme Court ruled that federal laws which limited corporate spending in elections violated corporate First Amendment “free speech” rights in Citizens United v. Federal Elections Committee. Then, in 2014, the Supreme Court, in Burwell v. Hobby Lobby Stores, allowed corporations to deny its employees health coverage of contraception to which the employees would otherwise be entitled because corporations are entitled to First Amendment freedom of religion protection.

This might not seem problematic on its face, but recall that rights only have practical effect to the extent that rights holders can access the courts in order to ask a judge to enforce those rights. Corporations, that exist to, and have grown quite adept at, amassing wealth, have greater means to put behind the legal enforcement of rights. This naturally means more cases won by corporate plaintiffs, more caselaw upholding corporate rights, and therefore, by extension, more caselaw expanding the sphere of corporate civil rights. And the sheer number of cases bear out this reality. As an example, consider this: between 1868, when the Fourteenth Amendment was ratified, and 1912, the Supreme Court ruled on only 28 cases involving the rights of African Americans and an astonishing 312 cases on the rights of corporations, it is easy to conclude that the Fourteenth Amendment has done a better job protecting the rights of corporations than that of African Americans.

At the same time, the expansion of rights in one sphere necessarily produces the curtailing of rights in another. Deep ecologist John Livingston describes the problem:

Effluent discharge pipe. Public domain image from USDA.

Effluent discharge pipe. Public domain image from USDA.

“We sometimes forget that every time a court or legislature – or even custom – confers or confirms a right in someone, someone else’s right is nibbled at: the right of women to equal employment opportunity is an infringement of the freedom of the misogynist employer; the right to make a profit is at someone else’s cost; the right to run a motorcycle or a snowmobile reduces someone else’s right to peace and quiet in his own backyard; the rights of embryos impinge upon the rights of the women who carry them. And so on.”

In other words, the expansion of corporate rights shrinks the rights enjoyed by citizens and communities. Because American law extends to corporations many of the same constitutional rights humans enjoy and because corporations exist to accumulate wealth, we should not be surprised when corporations use their power to do exactly that at the expense of the rights of human beings and nature.

The other major legal argument made against LEBOR is that it is preempted by state and federal law. Preemption is a doctrine that says the law of a higher jurisdiction should displace the law of a lower jurisdiction when the two jurisdictions conflict. The American legal system is divided basically into three jurisdictions: federal, state, and local law (local law is a general term for the law of the smallest legislating entities American law allows, entities such as municipalities, cities, or villages). When federal and state law conflict, American courts interpret the Supremacy Clause of the United States Constitution (Article VI, Section 2) to mean that federal law should displace state law. Similarly, state law usually trumps local law when the two conflict.

Corporations, using their superior wealth and their constitutional rights, have found tremendous success in influencing federal and state legislatures, especially pro-business, conservative legislatures and persuading them to enact aggressive new preemption laws. When local governments pass laws with stricter restrictions than the federal or state legislatures, corporations lobby legislatures to employ preemption to attack these local laws. This typically happens in one of two ways. First, government lawyers, primarily attorneys general, assert the doctrine of preemption in court. The State of Ohio’s arguments against LEBOR are a perfect example. Second, legislatures pass legislation known as “blanket” preemption to expressly forbid local ordinances that contradict state law. And, in fact, the Ohio House of Representatives recently employed blanket preemption when it adopted its 2020-2021 budget with provisions that prohibit anyone, including local governments, from enforcing rights of nature laws.

That’s what preemption is. The more important question is: Why does American law protect the federal and state governments’ power to preempt laws passed by local communities?  The answer, quite simply, is corporate power.

The modern preemption doctrine was born from an 1868 decision written by Iowa Supreme Court Chief Justice John Dillon in The City of Clinton v. The Cedar Rapids and Missouri River Railroad Company. The case involved an attempt by the people of Clinton, Iowa to prevent railroad corporations from building railroads through their town. An ordinance was passed by the Clinton city council which prohibited any “railroad company from constructing its track through or upon any street within the limits of the city, and from occupying the same for right of way or other railroad purposes.”

In the decision, Dillon struck down Clinton’s ordinance and described his philosophy of the limited powers of municipal corporations and other local governing entities. This philosophy is now known as “Dillon’s Rule.” He wrote:

Municipal corporations owe their origin to, and derive their powers and rights wholly from, the legislature. It breathes into them the breath of life, without which they cannot exist. As it creates, so it may destroy. If it may destroy, it may abridge and control. Unless there is some constitutional limitation on the right, the legislature might, by a single act, if we can suppose it capable of so great a folly and so great a wrong, sweep from existence all of the municipal corporations in the State, and the corporation could not prevent it. We know of no limitation on this right so far as the corporations themselves are concerned. They are, so to phrase it, the mere tenants at will of the legislature. 24 Iowa 455, 475.

https://creativecommons.org/licenses/by/2.0/ Via Mercy for Animals - hog at factory farming operation

A pig at a factory farming operation. These industrial farms are the largest source of nutrient pollution in Lake Erie. https://creativecommons.org/licenses/by/2.0/ Via Mercy for Animals.

And, Dillon’s Rule was later adopted by the United States Supreme Court in 1907 in Hunter v. Pittsburgh.

As you can see, from the outset, preemption has been, quite literally, about corporations “railroading” local communities who do oppose destructive corporate projects. Today, preemption has grown into a powerful tool wielded by, especially, conservative, pro-business state legislatures. Judge Jon D. Russell and Aaron Bostrom, in a white paper titled “Federalism, Dillon Rule and Home Rule” recently written for the American City County Exchange (an organization that “helps to advance limited government and free market principles in local government through model policies, conferences, and online collaboration”), provide a solid example of the rationale employed by state legislators to defend preempting local laws.

Russell and Bostrom write:

The Dillon Rule guarantees a certain level of uniformity throughout the state…Rather than having vastly different policies and codes in each local jurisdiction, the state can create uniform tax codes and licensing policies, making it a business-friendly environment. Without commonality between local governments on these issues, businesses find more red tape than opportunity, making it difficult for the state and businesses to prosper.

Dr. Lori Riverstone-Newell, an expert in the interaction of governments in the American system, describes how in the past few years, “a growing number of state officials have sponsored and supported preemption legislation with the intent to weaken local authority and to thwart local progressive policies.” In simpler terms, conservative state legislators are learning how to use preemption to prevent progressive communities from enacting progressive laws.

We can see why some commentators argue we live in a corporate state. If the fundamental element of a democracy is the right of the people to enact and enforce the laws to which they are subject, then preemption is fundamentally an anti-democratic concept, especially as the doctrine has been influenced and wielded by entrenched economic interests and the state and federal legislators who support (and who are, of course, supported by) those interests.

Indeed legislators are not working alone; they are implementing policies pushed by corporate lobbyists. Dr. Riverstone-Newell explains, “Recent preemption efforts can be understood, at one level, as part of longstanding campaigns waged by industry groups hoping to stop or limit progressive local policies in order to create a friendlier business environment for themselves.” She describes how industry groups and trade associations first began pressuring state legislatures to rein in their cities in the late 1980s. R.J. Reynolds, the tobacco corporation, “pressed states to enact preemption laws in the 1980s as a central strategy to overcome local smoking restrictions and bans.” Abby Rapoport, a journalist writing for The American Prospect, reports how the National Rifle Association launched a campaign in the 1990s for state preemption of local gun regulations. This campaign was so successful “43 states now have some form of maximum preemption preventing localities from passing additional gun regulations on top of state law.”

It may very well be that “a certain level of uniformity” of laws in different jurisdictions enables business to “prosper,” but having reached the point in our nation’s history where we are confronting ecological collapse, we have to ask ourselves, whether blanket uniformity and unchecked economic growth and prosperity are the only values that matter to us. Or, instead, might it be that local environmental protection laws are key to protecting local ecology? Might it be that the unique ecosystems in one ‘jurisdiction’ require unique laws and regulations in order for them to thrive? Why should we expect that laws protecting swamplands in Florida be the same as those protecting the Nevada desert? If we are to see our way through the current environmental crisis, we can’t simply accept the doctrine of preemption on its face; we must consider the value of it, and its history and development, in order to determine whether or not it is compatible with the future we want for our grandchildren and the planet.

The failure to recognize how American law makes sustainability illegal is a primary reason environmentalists have failed to keep the health of the North American continent from deteriorating over the last century. Because we fail to recognize this, we keep seeking to protect the natural world through legal and political processes that do not – cannot – work. The late corporate anthropologist Jane Anne Morris described our predicament clairvoyantly:

Lake Erie (left) is the 11th largest lake in the world. Public domain NASA photo.

Lake Erie (left) is the 11th largest lake in the world. Public domain NASA photo.

“Our campaigns follow the gambling addiction model. The last bet didn’t pay off but the next one might if…if…if we just had a new, improved tripod, three more experts, more labor or church support, ten more elected officials on our side, a hundred more people at the demo, or a thousand more letters in the mail…Who are we kidding? We are just doing the ‘same old thing’ over and over again and fooling ourselves that it might work next time. We are stuck in a feedback loop where our failures are interpreted as signs that we should repeat our failed tactics, but try harder. This is what it is to be colonized.”

Lawyers, and their clients, are especially vulnerable to falling victim to Morris’ gambling addiction model. The adversarial, competitive nature of law where two or more sides jockey for the approval of a judge makes it easy for losing parties to conclude that if they just hired a more expensive law firm, or if they just argued an issue differently, or if they just cited this case instead of that case then they would have won. The problem, however, is not that we need to try harder; the problem is that the structure of American law prevents our ability to implement strong enough measures to truly protect the natural world.

The people of the City of Toledo, recognizing that corporate rights and preemption must be confronted and overturned to protect Lake Erie and all those who depend on her, voted to enact the Lake Erie Bill of Rights. The arguments made by the State of Ohio and Drewes Farms Partnership are currently the law en vogue. This is one of the major reasons American law makes sustainability illegal. This must change if the natural world, and all of us who depend on her, are going to survive the current ecological predicament. To achieve a sane, sustainable culture, corporate rights and preemption must go.