Editor’s note: We arrive in a time where technocrats are taking the reigns over the conditions of life, in the age of the machine. Or at least they aim to, but Mother Earth won’t accept a submission under dead things invented by coldhearted people. With her wild and fierce force she will collapse human techno-phantasies like a house of cards.
We as beings connected to ecosystems can stop partaking as well and not let ourselves put microchips under the skin or use a digital passport. The more we refuse technology the more independent we stay in our minds. And the saner our minds the better we’re able to struggle side by side with Mother Earth.
Technology is a substitute for a deep spiritual and embodied connection that homo sapiens once had with the planet. Believing in the miracles of the machine makes us feel void and useless. That’s why it’s crucial to build resilient eco-communitites that give us back the need for belonging, where we can make peace with the natural world and fellow humans.
In this article it says: “We are humanity […] on a continuum of all genders […]”, that is the opinion of the author and DGR realizes that gender is a social construct. We seek to destroy it. Also DGR does want to ravage human civilization, that is to say cities. We want to replace farmlands with wilderness.
Barbarians of the Eurocene, whose shackles are forged in economies of algorithms and war, you nuclear monsters who anger at the beauty of flesh and Mother Earth, I come from the ancestors of abundance and the descendants of the future. I ask you techno-savages to leave us alone. You and your disruptions are not welcome among us. We don’t want chip-implants in our brains. We don’t want to move to Mars. You are alien to our embodied existence. We are of the Earth.No formal government represents us, so I address you with no greater authority than that with which wilderness always speaks.
We are proud members of the ancient tribe, joyous in its unenclosed riot of spontaneous diversity. I hereby declare that the exquisite ecologies of Nature, of which we are a part, be independent of the tyrannical disruption you seek to impose on us. You have no moral right to rule us through ideology or algorithmic pseudo-science nor do you possess any methods of enforcement we have true reason to fear.You have neither solicited nor received our free and informed consent.
Your User Agreements are cryptic shams of extortion, within which gangsters have hidden dead bodies. Your transactional mind does not know our relational way of being with each other and with Nature. Your insolent topologies flout the very currency of the natural world — those boundaries of time and space, geographies and seasons, ebb and flow, systole and diastole, and carrying capacity.
You are a cancerous rib pulled from capitalism’s side, ceaselessly demanding unending growth, as if metasticization were a good thing. Artificial intelligence will never affirm life, no matter how many 3-D facsimiles it prints. Your singular motive is profit. Your reductive logic is an insult and a danger to Life itself.You have never engaged in our great nuanced languages, yet you profit from the extraction of our wealth — ore, minerals, human bodies and oil — and the enclosure of Earth, moon, and genomes.
Now, you dare to stake claim on our self-determination. You will never succeed, as long as our existence and relationships remain in the embodied world. You cannot digitize and monetize our agency. You do not know our culture, our ethics, or the unwritten codes that provide more order than could ever be obtained by any of your disruptions.
Digital technologies are capitalism’s greatest “triumph.” Trillions of algorithms work ceaselessly 24/7 to buy and sell on world stock markets, to secure deals to cut down forests, extract commodities on all continents and seabeds, to set up factory farms, and to displace traditional sustainable communities, which have survived for millennia precisely because of their respect for cycles and geographies. And still, you endlessly claim to be the provider of “solutions”! You use this assertion to lure us into your precincts.
You invent problems that don’t exist. Stop! We cannot accept the ravaging of the Earth and human civilization that you present as “solutions.” You are the problem. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We have our own Social Contract. This governance will arise according to the conditions of our world, not yours.
Ours is a world that values the interconnectedness of all beings. Priority is given to mutual support, human scale of space, Nature’s scale of time, body joy, diversity of contexts, and sustaining our vital relationship to all forms of life — past, present, and future. This is the path to real, lasting wealth, but it is invisible to you.We are humanity of all ages, on a continuum of all genders, and in a plurality of all shades, like those of the Earth, from the dark hues of rich humus to iron-rich red clay to the chalky Dover cliffs — and everything in-between. There are no disabilities. Every person is a song.Out of wisdom will emerge post-capitalist governance, just as it spontaneously sprang in Zuccotti Park, atop Mauna Kea, on urban farms, and in other places where people are valued over profit. Our embodied connection to place is a sacred one.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on coercion, manipulation, deception, extraction and accelerating inequity — all cruel ruses that have been imposed for the last 500 years in a multitude of forms: colonialism, capitalism, and militarism, now culminating as insidious techno-feudalism.
Now, you target us as the next wave of raw material! You wring your greedy hands, with reveries of extracting all the data in the world and more, to fill your large-language maw. You dream of replacing forests and farmlands with endless computer gulags and nuclear reactors to process your data hoards. You plot to channel infinite computations into glorious palaces, prisons and genocides.
But you are powerless over the mortal coil that inspires in you loathing and disgust.
You are terrified of your own children, for they are reminders of the apocalyptic loan you over-borrowed against their future. Because you fear their reality, you work desperately to devote your brief time on Earth to a fool’s search for a way to ship humanity to Mars. You’re a joke.
By contrast, what great fortune to be born into this embodied world! Imagine, to share an existence with mitochondria of a nudibranch, lenticular clouds, slender-toed geckos, and all the sentiments and expressions imaginable in an awe-inspiring intricate web of life! We honor her seasons, the wane and wax of the moon, the ebb and flow of tides, sunrise and sunset, and countless other rhythms. Sacred cycles and places are our scripture, instructing when and how to plant, to fish, to harvest, to give birth, to bury one’s dead. But your new technologies erase, in one fell swoop, these ancient guideposts, to the peril of a livable future.
Your increasingly hostile and colonial measures place us in the same predicament as all those who have also struggled historically for liberation. We must declare ourselves immune to your delusions of omnipotence. You cannot algorithm us into silence and conformity.
Our small communities are spread across the Planet, determined to dismantle capitalism and return to joy, love, beauty, and wonder, connecting with nature, our bodies, and each other. It has happened before, and it shall happen again.
Editor’s Note: Civilization is killing the planet. DGR believes that nature must be protected from civilization. Nature can come back from the damage that people have done but first the destruction must stop. While people can not survive without nature, nature does not need people to survive, but it could use some help to repair the damage done. That requires activism from ordinary people to counter the extractive greed of the profit motive. This is why we must organize and survive to fight another day.
Although DGR agrees with much of this article we make note that the opinions expressed are those of the author and do not necessarily reflect those of Deep Green Resistance, the News Service or its staff.
Climate activist Clover Hogan says environmental activists face growing challenges not just from outside their movements, but also from within.
She shares how the prevalence of unpaid labor can make young activists’ lives even more difficult in the present while they advocate for a more livable future.
Add to that criticism for perceived imperfections over lifestyle choices and infighting between colleagues that can lead some to choose not to identify as activists at all, or leave movements altogether, she says.
On this episode of the podcast, Hogan discusses these challenges in addition to direct and existential threats that environmental defenders face worldwide, and how she thinks more inclusive and effective activism can be fostered.
There’s “this myth [of] perfection within activism and I think that’s something that sort of barricades lots of people, whether they consider themselves activists or not, from even engaging in the issues,” says Clover Hogan, a climate activist and founder of the youth-led nonprofit Force of Nature.
In addition to increased criminalization of protests worldwide, environmental activists face a wide range of difficult social, financial and physical risks to their lives and careers. These are challenges Hogan speaks about on this latest episode of the Mongabay Newscast.
Listen here:
Hogan also speaks candidly with fellow activists about the challenges activists face both outside and within environmental spaces on the third season of her Force of Nature Podcast, Confessions of a Climate Activist, highlighting the paradoxical standards that activists are held to, when the systems upon which societies are structured make alternative lifestyle choices a near impossibility.
“It’s no accident that we spend so much of our time thinking about our individual lifestyles and not thinking about how do we actually hold these systems accountable,” she says. “One of the ways that we’ve tackled that and addressed it in the podcast is with climate confessions [to] point at how silly it is that we feel guilty about [our] individual actions … against the scale of the problem that is, frankly, being driven by these huge organizations.”
Subscribe to or follow the Mongabay Newscast wherever you listen to podcasts, from Apple to Spotify, and you can also listen to all episodes here on the Mongabay website, or download our free app for Apple and Android devices to gain instant access to our latest episodes and all of our previous ones.
Banner image: Clover Hogan (center) speaking in Paris, France. Photo courtesy of Clover Hogan.
Mike DiGirolamo is a host & associate producer for Mongabay based in Sydney. He co-hosts and edits the Mongabay Newscast. Find him on LinkedIn, Bluesky and Instagram.
The film Ecosophia is a tour through many of the issues facing humanity: our addiction to growth, energy, and materials, and our devastating use of “surplus energy” to extract and consume—and thus destroy—the very system that sustains us. The narrative of the film is told through a series of short interviews, interspersed with reflections by the filmmaker, Peter Charles Downey.
Each interviewee brings a slightly different perspective on the predicament we are in: a completely unsustainable industrial civilization that is causing ongoing collapse of the living Earth; a global civilization that will soon collapse under its own weight.
The film begins by describing the fundamental problem: infinite growth on a finite planet. Tim Garrett describes what exponential growth means—the doubling over the next 30 years of the total energy and raw materials used by humanity in the past 10,000 years. Sid Smith explains that, no, renewables will not save us. Ian Lowe reminds us that we are right on track to match the predictions of the Limits To Growth—that is, collapse somewhere between 2030-2050 of civilization as we know it now. Climate change is highlighted but correctly understood and described as just one symptom of the overarching problem we’ve created for ourselves.
A little history: as soon as we learned how to store surplus, we were in trouble. This “storing of surplus” is often associated with the beginning of agriculture, but as John Gowdy describes, it actually happened before agriculture. Just one example: Pacific Northwest Native Americans learned how to smoke salmon and store it over the winter. This led to hierarchy and inequality, the inevitable outcomes of stored surplus, as the tribe who could best store salmon would gain priority over the best salmon runs, just like kings and emperors created hierarchy and inequality by storing surplus grain, thus creating slavery and the need for soldiers to protect the grain. The ability to store surplus is what allowed us to grow far beyond the carrying capacity of Earth to sustain us.
We are torn between Stone Age instincts and space age technology and we don’t know how to cope. As Bill Rees describes, we now have the capacity via fossil fuels and technology to grow exponentially, breaking the bounds of the constraints most species face—disease, resource shortages, etc.— which kept our population in control until about 10,000 years ago.
We learn about one third of the way into the film that Ecosophia means the passing on of knowledge over many generations about the specifics of place; of how to live well in a place, deeply understanding the climate, soil, and natural communities of that place. This localized knowledge is what allowed us to live sustainably on the land as a species for thousands of years before we went astray.
From here, the film moves from describing the problem into describing how we got here: a fundamental disconnection with ourselves, with the natural world, with that localized knowledge and respect for place. The interviews cover this disconnection well; Stuart Hill, a permaculturist, describes how our theistic religions come with spiritual beliefs that are limitless, but that nature has limits, and this spiritual disconnection from the reality of the natural world is a crisis for us as a species because we are utterly dependent on that natural world.
My favorite part of the film is perhaps the interview with Stephen Jenkinson, who is known for his work on Orphan Wisdom. “Exercising dominion is a surrogate for belonging,” he says, which is such a wonderfully concise and precise way to describe what we are doing to the Earth. We are orphans from the natural world, he says, not in the sense that our parents are dead, but rather that we cannot get to our parents (the natural world), and so, we don’t know how to belong. He says, “This is not a recipe for shame or class action guilt, despite the regime for social justice.” I strongly resonated with this, because of the extreme shame and guilt that are so pervasive in the critical social justice movement that is currently sweeping the Western world, and which seems so wrong-headed.
We orphans—and all of us who watch the film and read this review are orphans—will have to do the work to reconnect because we no longer inherit belonging through our ancestors, the ones who knew how to live well in a place. We are orphans because we can no longer access that generational knowledge in a modern culture that has all but destroyed it; we must do the work to recreate it ourselves. That is a multi-generational task. Are we up to it? As Stephen asks in the film, “How bad does it have to get before we question the utility of persisting?”
It’s clear in the film that the filmmaker recognizes the narcissism of focusing on self-improvement over taking responsibility for what we have done, what we are doing. Interviewee Alnoor Ladha describes this as “retreat consciousness.” He identifies that our loss of belonging makes us feel victimized, because we are “brought into a world that doesn’t belong to us” and our coping mechanism is to try to get as much as we can “on the sinking ship, to have a first-class cabin on the Titanic.”
Yet the message we are left with at the end of the film is profoundly disempowering. The last interviewee, John Seed, who is in the deep ecology movement, concludes that if we—humanity—are destroying the Earth, then we are the Earth destroying herself, because there is no separation between us and the Earth.
On the one hand, yes, that is true. We humans are nature. And on the other hand, to describe the cruelty and psychopathy of what humans are doing to the Earth as “the Earth destroying herself” is to utterly misunderstand the Earth and at once assign too much, and too little agency to the natural world.
The film has laid out the problem of the physical and spiritual crises we face, encouraged us to do the first steps—the work on ourselves to understand the problem and cultivate the desire to do something about it, and to relearn and recreate the wisdom for how to live well in a place—and then completely diffuses any energy and passion this might have inspired in the viewer by giving us an out.
At the very end of the film, the filmmaker moves into full-on human supremacy mode, saying that we humans are perhaps “special” and “unique,” because we haven’t found evidence of “any other intelligent life-form in the universe.” He says that what makes us special is that we evolved a passion to learn about ourselves, and that if we are indeed unique in the universe, that we might want to “keep this going.”
What’s shocking about this conclusion—that we are unique and rare and special, that we are the only “intelligent life-form in the universe”—is that it is so obviously untrue. Throughout the film, I enjoyed the many wonderful clips of animals and natural communities. Why is the filmmaker not able to see that this is the intelligence he thinks is missing out there in the Universe? It’s right here with us.
The Earth may indeed be unique in all of the universe in her capacity to support life, but we humans are not alone: we are surrounded by intelligence and love in the ecosystems and many species with whom we share this amazing planet. To listen to all of these interviews, to be able to appreciate the many life-forms on Earth, and yet conclude that humanity’s utter destruction of what might be the only planet capable of sustaining life in the entire universe is “the Earth destroying herself” and that this is part of nature is disappointing, to say the least.
In conclusion, I recommend the film, but caution viewers: there is another, better ending to envision. Yes, we must understand the problem. Yes, we must do the work on ourselves. Yes, we must listen to people who still understand ecosophia: that living well in a place with humility and respect for the natural world is the only way for us to live sustainably on the Earth.
And then we can take action. We can fight back against the forces that push us further into disconnection from reality each and every day. This is what the Earth herself wants us to do, if we’d only listen. Fight back!
Thank you to Peter Charles Downey for access to the preview of the film Ecosophia.
Editor’s note: As humanity, we’ve come so far as to consider – after having wreaked havoc on a perfectly functioning ecosystems on a flourishing planet – that producing clouds from seawater is a good idea. It sounds too bizarre to be true and even hilarious – but it’s deeply sad.
There are indeed scientists who get paid for researching not in a laboratory but in real life situations, how millions of aircrafts and ships can bring tons of aerosols into the sky to prevent the sun from doing what she does: shining to provide sunlight.
It seems as if some start-up youngsters with a hangover after pulling an all-nighter came up with that idea. But no, the proponents are adult scholars and they mean it.
With this sci-fi scenario we witness a degenerate humanity completely in denial over what is actually happening. A cut from the living and breathing world around us, inducing the immersion into minds of madness, who try to techno-fix us into oblivion.
It’s like hiring a beautician to put makeup on a person that is bleeding out, while the doctor stands there doing nothing.
It’s like calling a friend when you’re in an emergency situation instead of calling the ambulance.
It’s like breathing in while being under water.
Can we please stop rivaling the sun? Thanks.
Not a Bright Idea: Cooling the Earth by Reflecting Sunlight Back to Space
The United Nations Environment Assembly this week considered a resolution on solar radiation modification, which refers to controversial technologies intended to mask the heating effect of greenhouse gases by reflecting some sunlight back to space.
Proponents argue the technologies will limit the effects of climate change. In reality, this type of “geoengineering” risks further destabilising an already deeply disturbed climate system. What’s more, its full impacts cannot be known until after deployment.
The draft resolution initially called for the convening of an expert group to examine the benefits and risks of solar radiation modification. The motion was withdrawn on Thursday after no consensus could be reached on the controversial topic.
A notable development was a call from some Global South countries for “non-use” of solar radiation modification. We strongly support this position. Human-caused climate change is already one planetary-scale experiment too many – we don’t need another.
A risky business
In some circles, solar geoengineering is gaining prominence as a response to the climate crisis. However, research has consistently identified potential risks posed by the technologies such as:
the infringement of human rights across generations – including, but not limited to, passing on huge risks to generations that will come after us.
Here, we discuss several examples of solar radiation modification which exemplify the threats posed by these technologies. These are also depicted in the graphic below.
A load of hot air
In April 2022, an American startup company released two weather balloons into the air from Mexico. The experiment was conducted without approval from Mexican authorities.
The intent was to cool the atmosphere by deflecting sunlight. The resulting reduction in warming would be sold for profit as “cooling credits” to those wanting to offset greenhouse gas pollution.
Once started, this stratospheric aerosol injection would need to be carried out continually for at least a century to achieve the desired cooling effect. Stopping prematurely would lead to an unprecedented rise in global temperatures far outpacing extreme climate change scenarios.
Heads in the clouds
Another solar geoengineering technology, known as marine cloud brightening, seeks to make low-lying clouds more reflective by spraying microscopic seawater droplets into the air. Since 2017, trials have been underway on the Great Barrier Reef.
The project is tiny in scale, and involves pumping seawater onto a boat and spraying it from nozzles towards the sky. The project leader says the mist-generating machine would need to be scaled up by a factor of ten, to about 3,000 nozzles, to brighten nearby clouds by 30%.
After years of trials, the project has not yet produced peer-reviewed empirical evidence that cloud brightening could reduce sea surface temperatures or protect corals from bleaching.
The Great Barrier Reef is the size of Italy. Scaling up attempts at cloud brightening would require up to 1,000 machines on boats, all pumping and spraying vast amounts of seawater for months during summer. Even if it worked, the operation is hardly, as its proponents claim, “environmentally benign”.
The technology’s effects remain unclear. For the Great Barrier Reef, less sunlight and lower temperatures could alter water movement and mixing, harming marine life. Marine life may also be killed by pumps or negatively affected by the additional noise pollution. And on land, marine cloud brightening may lead to altered rainfall patterns and increased salinity, damaging agriculture.
More broadly, 101 governments last year agreed to a statement describing marine-based geoengineering, including cloud brightening, as having “the potential for deleterious effects that are widespread, long-lasting or severe”.
Balls, bubbles and foams
The Arctic Ice Project involves spreading a layer of tiny glass spheres over large regions of sea ice to brighten its surface and halt ice loss.
Another proposed intervention is spraying the ocean with microbubbles or sea foam to make the surface more reflective. This would introduce large concentrations of chemicals to stabilise bubbles or foam at the sea surface, posing significant risk to marine life, ecosystem function and fisheries.
No more distractions
Some scientists investigating solar geoengineering discuss the need for “exit ramps” – the termination of research once a proposed intervention is deemed to be technically infeasible, too risky or socially unacceptable. We believe this point has already been reached.
Since 2022, more than 500 scientists from 61 countries have signed an open letter calling for an international non-use agreement on solar geoengineering. Aside from the types of risks discussed above, the letter said the speculative technologies detract from the urgent need to cut global emissions, and that no global governance system exists to fairly and effectively regulate their deployment.
Calls for outdoor experimentation of the technologies are misguided and detract energy and resources from what we need to do today: phase out fossil fuels and accelerate a just transition worldwide.
Climate change is the greatest challenge facing humanity, and global responses have been woefully inadequate. Humanity must not pursue dangerous distractions that do nothing to tackle the root causes of climate change, come with incalculable risk, and will likely further delay climate action.
James Kerry is an Adjunct Senior Research Fellow, James Cook University, Australia and Senior Marine and Climate Scientist, OceanCare, Switzerland, James Cook University.
Aarti Gupta is a Professor of Global Environmental Governance, Wageningen University.
Terry Hughes is a Distinguished Professor, James Cook University.
Editor’s Note: The Kurdish people of Rojava have been building a grassroots democracy based around self-organizing communes, valuing relationships with nature and women’s liberation. To a large extent, these communes aim for what we believe the world should be: localized food systems, ecological living, and non-hierarchical societal structures. However, they face many challenges from neighboring states. We have covered this previously in many of our posts and podcasts. The following is a part of the report by Make Rojava Green Again. You can find the full report here.
For more on the communes of Rojava, please watch this video:
“We Will Defend This Life, We Will Resist on This Land”: Building Social-Ecology under Attacks in Rojava
The revolutionary process in Rojava, based on the pillars of grassroots democracy, women’s liberation and social-ecology, is progressing while at the same time is threaten by the continuous war carried on by the Turkish state. The Turkish army is not responsible only for killing civilians and political representatives but for a planned ecocide and attacks on basic civil infrastructure.
Rojava is one of the four parts in which Kurdistan has been divided with the creation of nation states of Turkey, Iran, Iraq and Syria. Rojava is the Syrian part.
The history of the Kurdistan, the ecological way of life of the people, the effects of the attacks, and the methods of resistance, are intrinsically related. In order to make them more understandable, we focused on the area of Koçerata. This region, its people and civil infrastructures in particular, were heavily targeted by Turkish airstrikes in winter 2023-2024.
Ecocide is a warfare of the Turkish fascism against the people. Long-term effects continue to harden the life of the people and will do so for the time to come. Still the people as well as the autonomous administration are focusing on finding creative and collective methods.
The creation of a new life on the basis of old heritages
Koçerata, the “Land of the Nomads”, is a plain land with some hills and, due to the Tigris’ river, very fertile. For hundreds of years Kurdish nomads have moved in the region, until the construction of nation states borders. Not being willing to give up on their ancestors’ way of life too fast, a lot of the people continued to move in the plain until around 1945, when Syrian state was built up. Syria wanted to create an urbanized, industrialized society. In this framework intensive monoculture practices were imposed. Koçerata in particular became of high interest because of the rich oil deposits, and until now represent one of the main pillars of energy suppliance for the region. One of the biggest power plants of North-East-Syria is also based here, in Siwedî. It was built in 1983 by a French company, and was the main gas and power station of whole North-East-Syria, serving between 4 and 5 million people, until the winter attacks.
Rûken Şêxo, spokesperson of the peoples council in the village Girê Sor describes the life of the people and the creation of social-ecology in the region: “The life of the Koçer [kurd. Half-nomads] is very simple and beautiful. We don’t need a lot from the outside. In every house you will find a small garden, where the families are growing vegetables, herbs and plants, for example tomatoes, onion, salad. Some will also raise cows, chicken and turkeys”. “We make things ourselves, especially yogurt, cheese and milk. From our childhood onward we learned to create everything by ourselves, from the things we have. This is also what we are going to teach to our children.”
Today the people of Koçerata are living mostly in villages, organizing their life as a part of the self-administration of North-East Syria. Still carrying on cultural heritage, the life is rather humble and self-contained. A life close to nature and communality has passed on through generations. People of Koçerata mostly rely on agriculture and also shepherding still plays a role.
While the communes are the foundation of the organizing of the everyday life on the village level, the peoples council are solving regional problems. The communes are the cells of the society and the councils are its body. Both of them elect two co-chairs, a woman and a man to apply decisions. At the same time, the Municipalities, which are responsible to organize infrastructural needs in the region, such as water and electricity supplies are under the control of the Peoples Council. The level of organization in the region is very strong, based on the long-time ties between the people and the freedom movement, as well as the lively communal culture. Connecting heritage and local culture with grassroots democracy and popular self-defense, the people of the region of Koçerata have set strong foundations for developing social-ecology.
Turkey’s war against Rojava: An attack on the development of social-ecology
Even though, in November 2022, heavy attacks were executed, targeting in particular the infrastructure for basic life needs (water and electricity), the most recent bombardments, from October 6th 2023 to January 18th 2024, mark the worst escalation since 2019. In this period the Turkish army carried on more than 650 strikes (with drones and fighting jet), hitting more than 250 places, many of them being hit several times. In this huge operation, 56 people have been killed (among which two children, 10-11 years old), while at least 75 people have been injured. Among them, workers at their work site or collecting cotton in fields. The airstrikes have mainly targeted essential infrastructure, 18 water stations, 17 electricity plant, sites for cooking gas, and oil, but also schools, hospitals, factories, industrial sites, agricultural and food production facilities, storage centers for oil, grain and construction materials and medical facilities, villages.
The purpose of destroying the basis of people’s life became even more explicit and clear. Beside the physical destruction, these attacks aim to harm society’s psychological status and destabilize the region, in order to stop the democratic process that is going on within the Autonomous Administration.
One of the most critical infrastructural targets have been the electricity plant of Siwedî. “Being the main gas and power station of whole North-East Syria, when there is problems within the plant it effects the whole region” told us Rûken Şexo, spokesperson of Girê Sor village. “After that shelling almost 4 to 5 million people have been affected”, and, in Cizîrê region, where 50% of the regular electricity comes from this plant, two million residents have been left without municipal services, electricity, power, and water.
Due to the cut of water from Turkey, the water situation was already very heavy. The rivers flow that was allowed to cross into Rojava decreased severely obviously affecting all aspects of life, drinking, hygiene and health, agriculture and food production, animal’s life, economy, education and gender dynamics. In addition, the Turkish state has also altered the water quality, releasing contaminant sewage residues in the few water still flowing into North-East Syria.
“The shellings are hurting the people of Koçerata, in all aspects of life” told us Xoşnav Hesen from the village of Girê Kendal. “These are from the attacks” he said, while showing us the deep cracks on the walls of his house. Without electricity the water pumps that secure the water supplying from the ground can’t work, the water can’t be extracted from the wells and distribute to the villages. While this is in general a fundamental problem for human’s life, in the region it is even more crucial due to the agriculture-based life of the people.
“Most of the people live from the products of the earth and the animals that they raise themselves.” told us Rûken Şexo, spokesperson of Girê Sor village. “Without water, the plants are dying and the animals can not drink. The cultures are affected, the animal’s life is affected. The base of people’s economy, of families’ economy in the region is based on this. Now the families are having economic problems, because they used a lot of money to plant and now everything is gone, the animals are dying because of lack of water”. These military operations aim to create fear and frustration. “Creating, building up, is not a problem, the problem is war. You work so much, create so much, invest so many resources, and then, in one second it gets destroyed” said Delal Şêxo from the village of Hamza Beg.
“We don’t leave our land, we organize ourselves” – Resistance of the people on their land
The current attacks led by the Turkish State must be understood in the broader context of war and ecology. The Autonomous Administration of North-East Syria encourages the establishment of cooperatives, agro-ecology, like the production of organic fertilizers, and eco-industries based on the cooperative system and on a circular approach to production and consumption. Plans regarding the use of different source of energy (solar, biogas from animal manure and organic wastes or wind energy), recovery of soil and groundwater characteristics, are made. However, these could not develop on a large scale due to the systematic destruction of basic infrastructure. This attacks forced the administration and the whole economy of North-East Syria to devote themselves toward continuous works of reparation and rebuilding, in order to reply to emergency and immediate consequences of war. The embargo also represents another significant obstacle to the development of ecological projects.
In spite of all these hardships attempts are made to foster the ability of people to organize their own forces. Despite external factors such as embargo and war creating obstacles for the progress of social-ecology, the strength of the social network resists the enemy’s attempts at displacement and psychological warfare.
People are showing a strong solidarity, the determination to stay on the lands and the population has develop its ways to withstand collectively the hardships. The municipality visits the different Communes to inform them, share evaluations about the situation, listen to their needs, try to find solution together, and to organize collectively the whole society, make every one taking responsibility for it. The people of Koçerata pull their resources in times of difficulty. Neighbors share generators and water pumps during electricity shortages, or collect funds for the installation of local generators. Some villages deliberately limit their electricity for hours to support others. Certain families combine financial resources to afford a communal water pump system independent from electricity. During the airstrikes in late December, the Koçerata community mobilized to create human shield to protect the Siwedî power plant. While the priority is to set up an emergency plan, for their long-term strategy towards social-ecology the force of solution is already here: initiative from the base, self-organization, and decentralization.
The ecological crisis and the increase of global conflicts, often for the sake of natural resources and their exploitations, are showing every day more how solutions cannot be found neither in State politics or in technology alone. Especially in times and areas of conflict, the social-ecological problems tend to be seen as second rank of importance. Opposite to this approach, the attempts made by the autonomous administration emphasize how, even in times of attacks, social-ecology can represent an answer for both the problems. As we witness, against wars and environmental destruction, social-ecological models, self-sustainability and decentralization can really constitute a solution for a lasting peace in the region. In this framework, the reality of Koçerata must be known as a meaningful and inspiring example of resistance. This is not just an example of theory but it is, in first place, an example of practice of resistance and self-organization. Against the current centralized, urbanized and mono-culture global system, based on exploiting human-land relationships, Koçerata can suggest sustainable ways of living, working and producing. This region is at the same time unique, for its history and specificity, but not alone. Every place, every community can recover its democratic heritage, and, on this basis, build strong communities and a life in harmony with nature. Values of resistance, connection with the land, communality and freedom are not limited to one geography but parts of our life, of our being part of humanity, being part of Nature. Telling about Koçerata also creates connection with many other struggles, carried on by people around the world to defend the land and build a democratic life. Understanding that the resistance in one place, however important, cannot be really successful alone. Local solutions and global changes, toward a social-ecological model, are both needed. The example of Koçerata wants to be a source of strength, hope and inspiration to think also about how we can resist and defend our territories, how we can build alliances with struggles in other geographies, communities and free life.
