Editor’s Note: The following is a response we got on our recent article Ways to Fight Reliance on the Violent War Economy. We believe that discourses and discussions are important to further our analysis. In order to encourage that, we encourage our readers to participate in comments at the end of the article. You could also send us written responses to us. If you want to submit responses to any of our published pieces, please mail it to newsservice@deepgreenresistance.org putting “Letter to Editor” as a subject.
The article “Ways to Fight Reliance on the Violent War Economy” is superficially a feel-good take about promoting peace instead of war, promoting community and collaboration instead of competition. The author correctly identifies how the global human supremacy culture (although she doesn’t call it that) we all live within rewards a belief that we are somehow separate from the natural world, rather than human animals living as part of and utterly dependent on the natural world; a belief that results in a war economy—a culture and economy that is at war with the natural world, and with the living beings, including humans, who live on Earth.
However, many of the author’s suggestions for cultivating a peace economy fall short. I’ll highlight just a few of the problems I see with the article.
The author suggests we move into a culture of peace by beginning with ourselves. “We begin to break our war economy habits… we purposefully invest ourselves at the local level in what is often called the peace economy—the caring, sharing, supportive economies that already exist all around us.”
I completely agree that all efforts to end industrial civilization must begin with ourselves—we must, after all, understand deep in our own hearts that industrial civilization is a war on nature and thus a war on each of us as individuals—but we cannot stop there. We know that personal change does not equal political or social change. We must go beyond personal change if we have any hope of dismantling this ecocidal way of life.
We all live in local communities to one degree or another. Some of us are invested in these local communities more than others; some participate by supporting local farmers and buying local goods and services rather than from big international conglomerates; others participate by offering services to help families in need or by volunteering in their communities. I am lucky to live in a community where people are heavily invested in these ways. But it should be obvious that participating in our local communities does very little to stop the global industrial Machine. It makes us feel good. It helps some local people. It fosters community spirit and resilience that will be vital once this insane way of life collapses.
But it’s not enough. To stop the Machine, we must do more. We must actively fight against it, either as above ground activists building campaigns against mines, against development, against logging, and so on, or as underground activists working to dismantle the industrial Machine with direct action.
I don’t want to suggest that encouraging people to participate in a “peace economy” is a waste of time; it isn’t. But we must always understand that it is not enough. We must be willing to fight back in this war on nature.
In addition, while many of the author’s concrete suggestions might sound good on the surface, some encourage and contribute to the “war economy” the author is purportedly advocating against.
Here are just a few notes I made while reading the author’s suggestions.
In one of the points, the author suggests that “Creative cooperatives are reclaiming real estate and … shaping the culture of cities across the U.S.” and that this can help build a “peace economy”. In a later point, the author notes the “free-food fridges stocked in cities around the world” to help people get through the initial phase of the ongoing Covid pandemic.
While providing better access to housing, community spaces, and food to underserved communities in cities is certainly a good thing, the author fails to note that cities themselves are incredibly destructive, requiring the support of often 100 times or more land than the city itself takes up, thus taking land away from the natural world in order to support the large populations of cities. This is not “peace”; this is war on nature. Cities are an integral part of the “war economy” and our goal should be to eliminate them, not make them incrementally better.
In another point, the author suggests that dam removal on the Klamath River is the result of “Indigenous-led community activism.” While I certainly support everyone opposing dams and advocating that dams be removed from rivers, unfortunately the Klamath River Dams coming down has little to do with Native American activism, and everything to do with economics. The cost of building mandated fish ladders would have been much more than removing the dams, and the dams produced less than 2% of one utility’s electricity supply. It simply made economic sense to remove the dams.
Economics is usually the reason projects destructive to the environment fail or are cancelled, despite the efforts of activists. The reason is that the law in the United States (and in most countries) does not protect the environment; indeed, the law actively and directly supports and encourages development and extraction. A prime example of this is the 1872 U.S. mining law which says that extraction is the highest use of U.S. public land. Not even the minerals below the surface in our National Parks are exempt from the right, by law, of corporations to extract those minerals if it’s economical. It is essentially illegal to refuse corporations access to these minerals for extraction.
Rather than make a feel-good but erroneous point about indigenous-led activism and the Klamath River dams, the author might have better made her point by discussing community efforts to pass Rights of Nature legislation, or by pointing out the futility of fighting corporations and states via the law and encouraging communities to band together and take direct action instead.
The author writes that “Fire recovery efforts in Oregon and California have largely been community-led, and networks have formed among neighbors to create resilience and support—including grief spaces like those created in Ashland, Oregon, which provide a space for people to share their experiences of loss.” While I agree that it is wonderful communities have come together to support one another after losing their homes in fires across Oregon and California, the truth is that many of the homes and towns lost to fire in these states were built where they should never have been built—in areas particularly susceptible to fire (natural or otherwise). These houses and towns were likely built on the dead bodies of the natural communities these areas previously supported. As these states become more and more populated, developments expand into more fire-prone areas that inevitably burn. Rebuilding these developments might sound good on the surface, but look more closely and we see that this simply perpetuates the idea that humans can use the environment however we want, rather than respecting limits of population and development, and the right of nature to exist and flourish.
The last point I’ll mention is about the author’s suggestion that “People are reimagining safety through alternatives to policing.” I will be the first to acknowledge that police have become militarized in recent years and this is dangerous and counter-productive. However, we also know that most underserved city communities want more police, not fewer. This has been stated so many times now, the idea that “alternatives to policing” in cities is actually desirable should have been put to rest.
When we shove hundreds of thousands or millions of people together in a city–an unnatural habitat for humans evolved to live in tribes of 150 or so with lots of space in between–police are an unfortunate requirement in order to keep the peace because the “rats in the cage” so-to-speak (with apologies to rats) will fight each other to the death in these unnatural and cruel conditions.
I believe war is primarily the result of disputes over land, resources, and ideology–all related to ecological overshoot and civilization. One of the primary drivers of ecological overshoot is population, and it seems obvious that the more population increases, so too will disputes over land, resources, and ideology. Those who wish to foster a “peace economy” must surely recognize this. I’m surprised that “Educating women” and “Addressing over-population” are not mentioned in the article, because educating women is the primary way we can humanely reduce the human population on Earth and bring it below carrying capacity once again, resulting in far fewer reasons to war with one another.
Another glaring omission from this article is a biocentric view, one that centers the natural world. It is lovely to recognize and highlight where people are being kind to one another and attempting to reduce our impacts on the environment. But until we truly and deeply understand that we are human animals, and that the Machine—the war economy, as the author describes it—we have put in motion is completely at odds with the natural world and thus with ourselves, these paltry efforts at a peace economy will fail to make significant change in the war economy.
Ultimately, I find this article depressing. Not only does it spin unpeaceful things like cities and industrially-supported agriculture to try to sound positive, it is a reminder of how we grasp at ridiculously tiny straws to find anything even remotely positive to discuss in a world the Machine is rapidly destroying, with greater speed each and every day.
Yes, we should recognize the good things humans do to help each other. And, I believe, we should always describe the broader context of the culture in which these good things happen—the war on the natural world, which spawns countless wars against each other. Until we stop the war on the natural world, these wars we fight against each other will never end.
Editor’s note: Grizzly bears weigh around 700, the female up to 800 pounds according to the National Wildlife Federation. In contrast to what one might think they are omnivores and eat insects, grass, berries, roots and other plants in addition to animals like salmon, moose or deer.
“Grizzly bears are large and range in color from very light tan (almost white) to dark brown. They have a dished face, short, rounded ears, and a large shoulder hump.” The hump “gives the bear additional strength for digging” after food or their dens.
Their Latin name reveals what humans have thought about them for a long time – Ursus arctos horriblis. They are perceived as horrible, like a monster. But humans should actually carry that name: homo horribilis, if you think about what chronic harm they do to beautiful wild creatures.
And the bear should be called sapiens (wise) in order to honor them for their wisdom on how to contribute to thriving ecosystems.
Human intolerance, malevolence and habitat destruction spanning two centuries has caused the extermination of grizzly bears over 99% of its historical range.
Grizzly bears were finally listed as a threatened species in 1975 under the protection of the federal Endangered Species Act (ESA).
Dark and deadly forces have gathered political momentum and vow to delist grizzly bears, turning management over to the states. By removing ESA protection, states could sell hunting licenses to trophy hunters. Ranchers could shoot without fear of serious legal repercussions.
Large, relatively secure core landscapes like national parks, designated Wilderness areas and de facto wilderness (“roadless areas” on federal, public land) provide grizzlies the greatest chance at long-term viability.
For decades state and federal bureaucrats, extractive industry lobbyists, and anti-environmental politicians who dominate the Washington gerontocracy have fiercely resisted grizzly bear recovery efforts.
The purpose of the ESA as it applies to grizzlies is to protect the imperiled remnant population and fully recover and maintain healthy, self-sustaining populations in the coterminous 48 states.
Much more action is needed to protect, restore, and reconnect the fragmented ecosystems upon which grizzlies depend so they can re-occupy a significant portion of their original range. Of course, this is far from the real, on-the-ground situation grizzly bears find themselves in today.
Delisting is premature, by a long shot. States lust for blood-money (license fees).
It’s hard to imagine a more ludicrous conceit than delisting grizzly bears, who hang onto life by a thread on 1% of their original range. Colonization of the Northern Rockies is a continuation of the same empire-expanding activities of the 19th Century. We have not yet entered America’s post-colonial era.
Grizzly bears will never genuflect to the absurd quasi-Christian cognitive theories of Old-Testament dominion and chosen-people doctrine. The millennia-old institutionalized religious discrimination that inflames our world today also drives the infantile theatrics of indiscriminate harm to wildlife. “Wasting,” or “smoking” wildlife is adult psychopathy growing in popularity.
Grizzlies meaningful for themselves and ecosystems
Popularity and ‘success,’ which fuels modern moral relativism and situational ethics has turned our world upside-down. Even so, what moral imperative or social norm can one cite to justify killing a grizzly bear and selling its parts?
Radical, ‘literalist’ religious doctrine has abandoned the search for truth and moral tradition in exchange for financial favors from the ruling elite. The age-old ideology of rationalization is used to justify personal and societal indulgence in certain kinds of pleasure – in this case the commercialization, torment, and slaughter of God’s divine creation
Video on efforts to recover grizzly bears
Tearing up wildlife habitat and domesticating Mother Nature’s gifts traces back to the vulgarization and distortion of ideas advanced by the great philosophies of Hagel, Nietzsche and Marx that encouraged reactionary pre-WWII European forms of nihilism and fascism.
From whence will the promise of wisdom emerge to fight the foolishness of ‘white’ onslaught bent on engulfing and uprooting the grizzly’s ancestral birthright?
One bill in Congress, the Northern Rockies Ecosystem Protection Act (S-1531), would significantly improve the level of habitat protection needed to maintain grizzly viability throughout a significant portion of its range.
S-1531 is a science-based bill that would designate 23 million acres of roadless, ecologically important public lands in the Northern Rockies bioregion. It designates much needed biological linkage corridors, reconnecting core habitat areas.
Americans are overwhelmingly supportive of the ESA. It’s time for family, friends, local conservation groups and your Senator to STOP grizzly bear delisting, and support S-1531.
Steve Kelly is an artist and environmental activist. He lives in Bozeman, Montana.
Editor’s note: As a director of conservation organisation African Parks, Prince Harry is an elite philantropist whose “good” intentions turn evil. The charity is complicit in beating to death, raping and torturing indigenous people who went into their forests to gather medicine and hunt for food.
An armed militia abused the Baka people, formerly known as the Pygmies, over years and chased them out of their ancestral home, the Congolese rainforest in Makouagonda.
But Prince Harry shouldn’t be our focus – he is just one of many who is involved in the conservation efforts which are deeply broken. According to Survival International, indigenous people are pushed out of nature “while mining, oil, and logging companies, and trophy hunters, are considered ‘partners’ of conservation and allowed to carry on with business as usual.”
Prince Harry’s charity is funded by the European Union, US and other philanthropists. Our focus should be on supporting grassroots movements, through donations or active participation, which collaborate with peasants, farmers and other groups defending their land.
The rich build a wall of militias around nature, so that only they themselves are able to enjoy it, because they don’t care about how they are harming people.
They also harm nature, while portraying themselves as “into the wild” with flowery words and photos in annual reports to convince the masses that they care.
Nature is more intricate than humans can even imagine. It is only nature, not humans, who can “manage” the forests. Many indigenous people know this. They are the ones who have learned to live in harmony with nature. Corporate-funded conservation groups across the world have been promoting nature management in the guise of conservation. Unfortunately there are some indigenous people who have bought onto this as well. The following story is a press release about African Parks, a noncharity that is currently being investigated about abuses against indigenous people. DGR strongly condemns the alleged torture and rapes. This Congo rainforest is a protected area – not a battlefield. Any extractive human activity (industrial or indigenous) should be prohibited in it.
A charity with strong ties to Prince Harry has been funding rangers responsible for horrific abuses against Indigenous people in the Congo, including torture and rape, according to a major investigation published in the UK’s Mail on Sunday.
The abuses have taken place in Odzala-Kokoua National Park in the Republic of Congo, which is managed by African Parks – Prince Harry is a member of their Board of Directors, a position to which he was “elevated” in 2023, after having served as their President for six years.
The investigation has uncovered evidence of countless atrocities committed by African Parks’ “armed militia” against local Baka people. The organization has known for years that the abuses were taking place, but they have continued unabated.
One Baka man told the Mail on Sunday’s Ian Birrell: “African Parks are killing us slowly. We’re suffering so much that we might as well be dead.”
Another said: “The past was far better for us – and the reason is all down to African Parks.”
A Baka man, Moyambi Fulbert, quoted in the report, had this message for Prince Harry: “I’d tell him to stop supporting African Parks. He is a powerful man. He eats well and lives well – but we don’t have anything now and it’s all because of African Parks.”
The Baka and other hunter-gatherers who have lived in and cared for the Congo Rainforest since time immemorial have seen much of their land stolen and turned into National Parks and other Protected Areas.
They have been pushed out, and now live in dire conditions, landless and dependent on others, or turned into ‘tourist attractions.’
They are banned from entering the rainforest they once called home, while mining, oil, and logging companies, and trophy hunters, are considered “partners” of conservation and allowed to carry on with business as usual.
Survival International Director Caroline Pearce said today: “African Parks, along with other big conservation organizations like WWF, takes Indigenous land to turn it into militarized parks or reserves – and then their guards attack people like the Baka just for trying to live their lives. Prince Harry can help stop this.”
“We’re calling on him to step down as a director of African Parks. He needs to distance himself from an organization that is complicit in evictions and the heinous abuse of Indigenous people.
The organization’s funders must withdraw their funding until the Baka are allowed to return to the park and their land ownership rights are recognized.
The abuses that the Mail on Sunday has uncovered are being repeated across Africa and Asia – this is not a one-off. The entire conservation model as practiced by the big conservation organizations is built on the theft of Indigenous land, and the dispossession of the people who are its rightful owners – just as in the colonial era. It’s time to decolonize conservation.”
Editor’s Note: This is an update to a story that we published about the proposed copper mining in Porcupine Mountains. Michigan Strategic Fund is considering a grant for the Copperwood project – a project that will destroy the natural habitat in the Porcupine Mountains. This is an urgent call for action, you can find the original piece here.
URGENT: Michigan considering $50M grant for Copperwood
We are writing today with an urgent action request that needs to be completed as soon as possible. If you care about the health of Lake Superior and about the wilderness quality of the North Country Trail and Porcupine Mountains State Park, now is the time to fight for it.
An article released on January 30th reports that the Michigan Strategic Fund iscurrently considering a $50 million grant for the Copperwood project. This money would more than double Highland Copper’s bank account, but more importantly, a State endorsement would provide a massive boost in momentum and be used as leverage for future funds from grants, investors, and loans. To quote Highland Copper’s CEO Barry O’Shea: “I can tell you with certainty that an award of this nature willmove the needle significantlyin terms of how our debt providers and our equity investors look at our company. It’s not only a large financial boost for the project, but it is a true endorsement.”
Fortunately, a few of the MSF board members have expressed doubts regarding the necessity and wisdom of the grant, and the decision has been deferred to subcommittee for expedited consideration. We don’t know the timeframe in which a decision will be made, which is why it is crucial we act NOW.
We are asking you to write a message to the Michigan Strategic Fund board members who are deliberating over this grant as we speak. Their emails are provided below. We have already sent them a thorough elaboration on all our key arguments, so you only need to follow up with a few short paragraphs or even a few sentences. Write about whatever points resonate personally with you, but keep in mind, these are businesspeople who are interested mainly in the soundness of their investment.
Here are a few points to inspire your pen:
General Arguments
Are they aware of this petition with over 11,000 signatures opposing Copperwood’s development? 11,000 is more than the populations of the closest three towns to the Mine combined (Wakefield, Bessemer, and Ironwood). Contrary to what they have been told, social license for this project is far from universal.
The board members are likely not familiar with this area— remind them that this is not “the middle of nowhere”: the juncture of Porcupine Mountains Wilderness, the North Country Trail, and Lake Superior is one of the most spectacular outdoor recreation areas in the country.
Outdoor recreation contributes over $10 billion to Michigan’s economy annually; mining, around $1 billion. An operating mine would disrupt this thriving outdoor recreation area with noise pollution, light pollution, subterranean blasting, and heavy industrial traffic.
Inform them that, despite what they may have been told, copper is NOT a critical mineral and therefore there is no urgent need to fund this project.
Specific Economic Arguments
Highland Copper is a foreign company, largely funded by foreign investors;
The copper will be transported to Canada for processing, meaning a great many of the highest-paying jobs will go to foreigners. See the 2023 Feasibility Study:
P. 1.18 states concentrate to be shipped by a trans-load facility in Champion, MI to have access to Canadian National Railway networks (CN). P. 19.2.1 discusses the need for downstream refining and smelting: “Several smelters could receive concentrate with the nearby candidates being the Horne smelter located in Noranda, Quebec or the copper smelter in Sudbury, Ontario. Other alternatives include seaborne export to Asia or Europe.”
If this project is such a slam dunk, why haven’t they been able to procure funding after over a decade of scrambling?
This study on the economic impact of mining shows that only 25% of mines lead to long-term economic benefit for communities, with half of those coming from before 1982, and most of those being new coal strip mines out West; in other words, it is an exceedingly small fraction of mines which will lead to meaningful economic revitalization.
The study specifically cites the issue of “flickering“— the tendency for metal mines to close and re-open, again and again, as the price of a mineral fluctuates above and below the cost of operation; this creates much uncertainty in the lives of workers. Flickering is what has defined Copperwood’s entire nonexistence thus far: the flickering of funding, the flickering of proposed start-up dates, the flickering of CEOs.Highland Copper has stated again and again that, in addition to awaiting the necessary capital, they are awaiting a surge in the price of copper to make the project viable— Great… but what happens if the price plunges after the mine begins operation?
This is a big chunk of change for a project that will only last 11 years;
Since HC’s market cap is only $43 million — well short of the $390 million in startup capital required — MSF would be investing in a company that likely will be taken over by a larger partner at some point before the mine is up and running;
Interim CEO Barry O’Shea said, “I can tell you with certainty that an award of this nature will move the needle significantly in terms of (how) our debt providers and our equity investors look at our company. It’s not only a large financial boost for the project, but it is a true endorsement.”
In other words, he has stated explicitly that they want to use an official State endorsement as leverage to win over more outside equity investors and bank loans— a pretty suspect use of Michigan taxpayer money, don’t you think?
Finally, Highland Copper no doubt touted their “resolutions of support” gathered from area townhalls. Keep in mind, those resolutions were agreed upon by no more than two or three dozen people. Meanwhile, there is a petition with over 11,000 signatures opposing the Mine.
Now, without further ado, the details of the action:
Firstly, please submit your short message via this online form (allows for limited length )
Secondly, send that same message, or a longer version, to the e-mail addresses below— you may copy and paste the entire list directly into the CC: field of a new email. These addresses comprise ALL the Michigan Strategic Fund board members, plus a few more of special relevance:
You can also call the office of Quentin L. Messer, Chair of the Michigan Strategic Fund:
517-241-1400
Again, this is our most important action to date, and the clock is ticking!
Thank you for your help, everyone! Remember, ProtectThePorkies is not an organization, but a movement, comprised of anyone who feels a connection to this area and a desire to fight for its wellbeing! Take care!
Editor’s Note: Building up local structures is an essential part of fighting the militarized global culture. The following piece explains how that is being done in many places across the world. That said, it is important to understand that such structures are only effective if they are a part of a wider culture of resistance.
All cities are unsustainable, they are built on the surplus that is created through agriculture. They require the importation of resources. Then the land-base and functioning ecosystems are destroyed as they grow. Civilization is a war on nature. This article is anthropocentric but it does point out how the self-organizing super organism that is the globalized capitalist economy operates and controls people. DGR’s battle is not one of a person’s identity, we fight to protect nature.
War is not innate to humanity; it is learned culturally, and intentional systems of peace can prevent it from happening, according to anthropological research. We are living at a critical time in the history of humanity in which preventing and divesting from war are essential to our future existence—especially given the realities of the global climate crisis and the fact that the U.S. military is the worst single polluter that exists (and not even mentioning the unspeakable potential for destruction that nuclear weapons pose). If war is cultural, then we can prevent it by intentionally moving ourselves into a culture of peace. How do we do this? We begin with ourselves. We begin to break our war economy habits, and actively divest ourselves, wherever possible, from the ways in which the war economy takes hold in our lives. And we purposefully invest ourselves at the local level in what is often called the peace economy—the caring, sharing, supportive economies that already exist all around us.
The economy of war thrives on extraction and materialism, so it has—for thousands of years, and by no accident—made trite (or violently stifled) the things that are most valuable and important about living: caring; nurturing; love; art; peace; expression; and connection with nature, our bodies, and each other. The war economy, which is the overarching economic system of our times, promotes a culture that actively devalues play and community, and overly values hard work and individualism—to the grave detriment of mental and physical health. It uplifts money hoarding, competition, and the flaunting of one’s material wealth over generosity, sharing, collaboration, and appreciation. It stifles grief and asks us to harden ourselves against the expression of feeling rather than inviting us into depths of emotion where we can realize the gift of being alive in this world, together, for just a brief time.
The results of this unsustainable and unnatural lifestyle are ugly: Clear-cut, monocropped tree farms where once thrived biodiverse FernGully-esque old grove forests in the Pacific Northwest, the Amazon, and around the world; endless mining and building projects that plunder habitats, natural wonders, and Indigenous communities; worsening mental health afflictions, an opioid addiction epidemic, and soaring suicide rates; toxic chemicals and microplastics in our soils, oceans, streams, and bloodstreams that are causing irreparable damage to the planet and our bodies; people treated like criminals for experiencing homelessness, even amidst a devastating cost of living crisis; racist, militarized police murdering people in broad daylight, and often walking free even when they’re caught on camera; hustle and greed culture and the agony that comes with living a daily grind; so much unnecessary loneliness and stress… and this list could go on and on.
But a movement is building from the commons to break with these war economy ways and replenish ways of being that are actually livable. Around the world, there are projects, people, and organizations creating solutions to the problems of our times. They are actively helping in divesting from the war economy in powerful ways. These examples of the local peace economy in action demonstrate that it is possible to create systems in which wealth and worth are rooted in equitable, community-centered care practices like health care for all, farming and feeding each other, parenting and education that are entrenched in love and engagement, and a culture that uplifts us and inspires interconnection.
The peace economy is built brick by brick, through the commitments of individual people and communities. What follows are some examples (of many more that exist worldwide) showing how people and communities are divesting from the war economy and investing in a future centered in peace, love, and aliveness:
Our globalized, Big Ag, monoculture food systems—which are monopolized by a handful of megacorporations owned by billionaires responsible for the war economy—are unraveling. The COVID-19 pandemic cast a bright light on the fragility of those systems. But the issues the pandemic exposed were present prior to 2020, and they promise to continue into the future. People in communities around the world are relocalizing food supply chains to create food sovereignty and reclaim culture in these times of fraying global food systems:
Communities in the Pacific Northwest have been working to regionalize food supply chains through relocalized flour mills and community garden programs. These efforts have paid off in creating food security for communities while also leading to greater job opportunities and a thriving ecosystem.
Palestinian farmers have been rekindling connections with Indigenous farming practices and creating community-supported agriculture (CSA) programs to resist Israeli colonialism. This has helped Palestinians to reconnect with their land and economically support locally grown food.
Black, formerly incarcerated people in Chicago are challenging the megacorporations that tend to dominate food contracting with schools and other large facilities in America by prepping locally sourced meals for schools, nursing homes, and transitional housing. The Chicago worker cooperative ChiFresh Kitchen is 100 percent employee-owned and provides nutritious and culturally appropriate food to these institutions and facilities.
There are many networks of Indigenous seed savers and others keeping and propagating seeds in community gardens and cooperative programs in the U.S. and around the world. Indigenous-led communities like Seeding Sovereignty and many others are keeping their spiritual connections and cultural practices alive through their connections with seeds, and seed savers are challenging the monocrop-based Big Ag industry that is responsible for so much deforestation and other climate destruction. These networks have also helped bring back “Indigenous foodways that were lost during genocide and forced relocation” inflicted by European colonizers.
The Deep Medicine Circle in the San Francisco Bay Area, a women of color-led, worker-directed 501(c)(3) nonprofit, is one group that is rethinking health care at its roots, and healing the ways U.S. colonial extraction is making people sick. Local community members who make up Deep Medicine Circle are creating systems of health and care, through the lens of community food justice. They’re planting community gardens and thinking up long-term models of localized food and community engagement that uplift Indigenous practices, provide access to healthy foods in poor urban neighborhoods, and dismantle colonialist ways of thinking and being in the world.
Neighbors are voluntarily keeping free-food fridges stocked in cities around the world, in a mutual aid movement that gained speed in response to the economic impacts of the COVID-19 pandemic. People have fed and cared for each other through the pandemic and beyond, creating a free-fridge movement that has raised awareness about racial inequity in food systems.
Sallie Calhoun’s Paicines Ranch in California is working to bring agricultural business and investment up to date with our times and closer to nature by prioritizing ecosystem health, habitat, and the sequestration of carbon through soil practices. The project was founded with the aim of working with the dynamic natural world to explore ways of building healthy ecosystems while growing crops and supporting community through food. Paicines Ranch is intentionally creating a model of doing business that is focused on managing complexities rather than solving problems, and is centered on adding true value over profits.
Outside of the food system, examples of other applications of mutual aid, social justice, creative arts, community resilience, and activism for human rights and the environment that all embrace the peace economy include:
People are reimagining safety through alternatives to policing. Safety in the peace economy comes from the engagement of community and the reallocation of resources and funding into programs of care—not militarized police forces and punitive systems of justice. While many alternatives to policing already exist, recent initiatives after the murder of George Floyd by police in May 2020 have introduced changes, both big and small, across the U.S., and the global uprisings against systemic racism have led to these issues being part of the mainstream conversation.
Creative cooperatives are reclaiming real estate and bringing access to art, living spaces, and community spaces back to marginalized Black, Indigenous, and people of color (BIPOC) in Oakland and elsewhere who have played an integral part in shaping the culture of cities across the U.S.
Fire recovery efforts in Oregon, California, and elsewhere have depended on people-led mutual aid projects and local volunteer networks. Devastating fires, worsened by climate change and the criminal negligence of public utilities like Pacific Gas and Electric (PG&E), have been increasing in recent years, some of them incinerating entire towns. Fire recovery efforts in Oregon and California have largely been community-led, and networks have formed among neighbors to create resilience and support—including grief spaces like those created in Ashland, Oregon, which provide a space for people to share their experiences of loss.
People are fighting the fossil fuel industry while building community spaces and support for people who are homeless in New Mexico. The grassroots project is part of a larger project in New Mexico. SOL for All has brought solar power to various locations across the state in an effort to support alternative energy solutions, which are necessary to combat climate change.
The largest dam removal in historystarted in 2023 in southern Oregon and Northern California, thanks to years of Indigenous-led community activism. The Karuk, Yurok, and other Native American groups for whom the Klamath River Basin is their ancestral home since time immemorial have been organizing against the dams since they were proposed in the 1910s—which have had disastrous results for people, salmon, and other wildlife—for decades. After multigenerational efforts, the massive dam removal project is expected to be completed by 2024.
Many people are also building a peace economy through creative sharing efforts and alternatives to money-based exchanges. This includes community gardens, mutual aid groups, and participation in the solidarity economy, and just transition efforts like those of Americans with jobs sharing their stimulus checks with those in need in the early days of the COVID-19 pandemic. People are also creating skill share networks like Kola Nut Collaborative and others, and millions of people daily are sharing tools and operating in a moneyless economy via “free” signs on street corners, Craigslist’s “free stuff” page, Freecycle, and other creative routes.
The above are just some of the countless examples of the peace economy in action—and most of these efforts were started by just one or two people deciding to do something about the problems they saw happening in their local community.
Disclaimer: The opinions expressed above are those of the author and do not necessarily reflect those of Deep Green Resistance, the News Service or its staff.
Relocalizing the Planet with Helena Norberg-Hodge
To know more about global movements for localization, listen to this Green Flame episode on relocalization:
