What this adds up to should be clear enough, yet many people who should know better choose not to see it. This is business-as- usual: the expansive, colonizing, progressive human narrative, shorn only of the carbon. It is the latest phase of our careless, self-absorbed, ambition-addled destruction of the wild, the unpolluted, and the nonhuman. It is the mass destruction of the world’s remaining wild places in order to feed the human economy. And without any sense of irony, people are calling this “environmentalism.”1 —PAUL KINGSNORTH
Once upon a time, environmentalism was about saving wild beings and wild places from destruction. “The beauty of the living world I was trying to save has always been uppermost in my mind,” Rachel Carson wrote to a friend as she finished the manuscript that would become Silent Spring. “That, and anger at the senseless, brutish things that were being done.”2 She wrote with unapologetic reverence of “the oak and maple and birch” in autumn, the foxes in the morning mist, the cool streams and the shady ponds, and, of course, the birds: “In the mornings, which had once throbbed with the dawn chorus of robins, catbirds, doves, jays, and wrens, and scores of other bird voices, there was now no sound; only silence lay over the fields and woods and marshes.”3 Her editor noted that Silent Spring required a “sense of almost religious dedication” as well as “extraordinary courage.”4 Carson knew the chemical industry would come after her, and come it did, in attacks as “bitter and unscrupulous as anything of the sort since the publication of Charles Darwin’s Origin of Species a century before.”5 Seriously ill with the cancer that would kill her, Carson fought back in defense of the living world, testifying with calm fortitude before President John F. Kennedy’s Science Advisory Committee and the U.S. Senate. She did these things because she had to. “There would be no peace for me,” she wrote to a friend, “if I kept silent.”6
Carson’s work inspired the grassroots environmental movement; the creation of the Environmental Protection Agency (EPA); and the passage of the Clean Air Act, the Clean Water Act, and the Endangered Species Act. Silent Spring was more than a critique of pesticides—it was a clarion call against “the basic irresponsibility of an industrialized, technological society toward the natural world.”7 Today’s environmental movement stands upon the shoulders of giants, but something has gone terribly wrong with it. Carson didn’t save the birds from DDT so that her legatees could blithely offer them up to wind turbines. We are writing this book because we want our environmental movement back.
Mainstream environmentalists now overwhelmingly prioritize saving industrial civilization over saving life on the planet. The how and the why of this institutional capture is the subject for another book, but the capture is near total. For example, Lester Brown, founder of the Worldwatch Institute and Earth Policy Institute—someone who has been labeled as “one of the world’s most influential thinkers” and “the guru of the environmental movement”8—routinely makes comments like, “We talk about saving the planet.… But the planet’s going to be around for a while. The question is, can we save civilization? That’s what’s at stake now, and I don’t think we’ve yet realized it.” Brown wrote this in an article entitled “The Race to Save Civilization.”9
The world is being killed because of civilization, yet what Brown says is at stake, and what he’s racing to save, is precisely the social structure causing the harm: civilization. Not saving salmon. Not monarch butterflies. Not oceans. Not the planet. Saving civilization. Brown is not alone. Peter Kareiva, chief scientist for The Nature Conservancy, more or less constantly pushes the line that “Instead of pursuing the protection of biodiversity for biodiversity’s sake, a new conservation should seek to enhance those natural systems that benefit the widest number of [human] people…. Conservation will measure its achievement in large part by its relevance to [human] people.”10 Bill McKibben, who works tirelessly and selflessly to raise awareness about global warming, and who has been called “probably America’s most important environmentalist,” constantly stresses his work is about saving civilization, with articles like “Civilization’s Last Chance,”11 or with quotes like, “We’re losing the fight, badly and quickly—losing it because, most of all, we remain in denial about the peril that human civilization is in.”12
We’ll bet you that polar bears, walruses, and glaciers would have preferred that sentence ended a different way.
In 2014 the Environmental Laureates’ Declaration on Climate Change was signed by “160 leading environmentalists from 44 countries” who were “calling on the world’s foundations and philanthropies to take a stand against global warming.” Why did they take this stand? Because global warming “threatens to cause the very fabric of civilization to crash.” The declaration con- cludes: “We, 160 winners of the world’s environmental prizes, call on foundations and philanthropists everywhere to deploy their endowments urgently in the effort to save civilization.”13
Coral reefs, emperor penguins, and Joshua trees probably wish that sentence would have ended differently. The entire declaration, signed by “160 winners of the world’s environmental prizes,” never once mentions harm to the natural world. In fact, it never mentions the natural world at all.
Are leatherback turtles, American pikas, and flying foxes “abstract ecological issues,” or are they our kin, each imbued with their own “wild and precious life”?14 Wes Stephenson, yet another climate activist, has this to say: “I’m not an environmentalist. Most of the people in the climate movement that I know are not environmentalists. They are young people who didn’t necessarily come up through the environmental movement, so they don’t think of themselves as environmentalists. They think of themselves as climate activists and as human rights activists. The terms ‘environment’ and ‘environmentalism’ carry baggage historically and culturally. It has been more about protecting the natural world, protecting other species, and conservation of wild places than it has been about the welfare of human beings. I come at from the opposite direction. It’s first and foremost about human beings.”15
Note that Stephenson calls “protecting the natural world, protecting other species, and conservation of wild places” baggage. Naomi Klein states explicitly in the film This Changes Everything: “I’ve been to more climate rallies than I can count, but the polar bears? They still don’t do it for me. I wish them well, but if there’s one thing I’ve learned, it’s that stopping climate change isn’t really about them, it’s about us.”
And finally, Kumi Naidoo, former head of Greenpeace International, says: “The struggle has never been about saving the planet. The planet does not need saving.”16 When Naidoo said that, in December 2015, it was 50 degrees Fahrenheit at the North Pole, much warmer than normal, far above freezing in the middle of winter.
13 “Environmental Laureates’ Declaration on Climate Change,” European Environment Foundation, September 15, 2014. It shouldn’t surprise us that the person behind this declaration is a solar energy entrepreneur. It probably also shouldn’t surprise us that he’s begging for money.
14 “Wild and precious life” is from Mary Oliver’s poem “The Summer Day.” House of Light (Boston, MA: Beacon Press, 1992).
The New Zealand Supreme Court recently blocked consent for a seabed mining operation that would annually extract 50 million tons of iron ore from the seabed off the coast of South Taranaki.
Environmentalists see this decision as a clear victory, but the mining company has stated its intention to reapply for mining permission.
But experts say it’s unlikely the company, Trans-Tasman Resources Limited (TTR), will be able to regain consent due to fundamental issues with its application, such as the distinct lack of baseline studies on resident marine life and the potential impacts of mining.
Conservationists say seabed mining in this part of New Zealand would cause irreversible damage to the ecosystem and threaten many rare and endangered species.
Conservationists have expressed hope that a New Zealand company whose bid to mine the seabed was blocked by the country’s highest court last month has little chance of winning approval.
The Supreme Court of New Zealand ruled unanimously on Sept. 30 to block consent for the mining operation that would extract millions of tons of iron ore from the seabed off the coast of South Taranaki on the nation’s North Island. Experts say that the decision was primarily based on the finding that mining company Trans-Tasman Resources Limited (TTR) could not illustrate that its activities would not cause “material harm” to the environment.
While TTR seems confident that it will be able to reapply for mining consent, conservationists who have spent years campaigning against seabed mining in New Zealand say the company will not find an easy path due to fundamental issues in its application. For instance, they point out that TTR’s most recent application lacked studies about resident marine life and the impacts of mining on species and the overall ecosystem.
“The company hadn’t done its homework,” Cindy Baxter, chair of Kiwis Against Seabed Mining (KASM), one group that opposed the mining application, told Mongabay in an interview. “It didn’t even have baseline data for where it wanted to mine, so no one can even measure what the [impacts] would be if it went ahead.”
Duncan Currie, an international environmental lawyer who acted as counsel to KASM and Greenpeace Aotearoa, said it would be “extremely difficult” for TTR to get its application reapproved due to this lack of baseline data. He added that researching to obtain this data would be like “throwing the money away” since it would still be unlikely for TTR to prove that mining would not cause material harm to marine life.
TTR’s application proposed to extract 50 million tons of iron-rich sand from a 66 -square -kilometer (23-square-mile) area of the seabed each year over a period of 35 years. But it would take just take 5 million tons of iron-ore each year and dump the remaining 45 million tons of sand back into the ocean.
Conservationists say the mining would have caused irreversible damage to the environment by smothering sensitive rocky coral reef systems with sediment plumes. Mining residue and noise pollution could also threaten the survival of many species, including New Zealand’s little blue penguins (Eudyptula minor) and critically endangered Māui dolphin (Cephalorhynchus hectori maui), experts say. The region has also recently been recognized as a foraging ground for a newly identified population of pygmy blue whales (Balaenoptera musculus brevicauda).
In the lead-up to the Supreme Court decision, there were weeks of hearings and submissions by conservation groups such as KASM and Greenpeace Aotearoa, iwi (Maori tribes), independent scientists and even the fishing industry.
“I’ve campaigned on bottom trawling, and there we were hand in hand with the fishing industry,” Baxter said. “But the fishing industry can see the potential impact to their business … and I think we won really in the process because our environmental arguments were so strong.”
In 2017, New Zealand’s Environmental Protection Agency granted TTR consent on its application to mine the seabed off the coast of South Taranaki. But in 2018, New Zealand’s high court reversed the EPA’s decision. TTR then made an appeal to New Zealand’s court of appeals, but the company was not successful.
“What was interesting there is that the [decision-making] committee specifically said in the recommendation [for the first application] that the applicant should go back and do some of these studies because basically, they hadn’t done [them],” Duncan said. TTR’s latest application still lacked these baseline studies, but did include “new plume modeling,” according to Duncan.
The new plume modeling suggested that the sediment would not cause as much harm to the marine environment as previously thought. Yet Phil McCabe, the Pacific liaison for the Deep Sea Conservation Coalition, told Mongabay that the modeling was “questionable.”
TTR did not respond to Mongabay’s request for comment. But in a statement published shortly after the Supreme Court’s decision, Alan J. Eggers, executive chairman of TTR, said the company was “satisfied” with the court’s decision since it would have the opportunity to reapply.
If TTR does resubmit an application for mining, Baxter said, it will face the same opposition from environmental groups, scientists, iwi and the fishing industry.
“We’re not going to go away,” she said. “We’re not going to suddenly give up and not bother to oppose any application. We’re going to be there every single step of the way.”
McCabe said a way to ensure that deep-sea mining will not occur in the future is for New Zealand to enact a total ban on the activity.
“The world views us as a country that has a pretty strong moral compass for the environment,” McCabe said. “So I think it’s appropriate for us to stand in place of caution on this issue.
Only a few other nations have pursued plans to allow seabed mining within their territorial waters, although none of these ventures have been allowed to proceed due to environmental concerns. For instance, in 2018, the Mexican government rejected a permit for Exploraciones Oceanicas, a subsidiary of U.S.-based Odyssey Marine Exploration, to start mining for phosphate in the seabed of Mexico’s exclusive economic zone, due to the damage it could cause to habitat for loggerhead turtles, gray whales and humpback whales, as well as local fishing grounds. And in Namibia, the high court recently found the company Namibian Marine Phosphate in breach of its license when it conducted trial mining, which put a halt to its activities.
In 2019, the now-defunct company Nautilus received the first ever license to begin seabed mining in Papua New Guinea (PNG) and started exploratory drilling near a network of hydrothermal vents. But before Nautilus could start extracting any minerals, the company went bankrupt, leaving the PNG government with millions of dollars of debt and the local marine environment severely damaged. David Heydon, the former CEO of Nautilus, went on to found Canada-based company DeepGreen, which recently became The Metals Company when it merged with NASDAQ-listed Sustainable Opportunities Acquisition Corporation.
While seabed mining in nations’ territorial waters faces delays, there is a move to start mining in international waters within the next two years. The Pacific island nation of Nauru, which sponsors the Nauru Ocean Resources Inc. (NORI), a subsidiary of The Metals Company, recently triggered a “two-year rule” that would require the International Seabed Authority (ISA), the U.N.-mandated body overseeing seabed mining in international waters, to allow mining to commence with whatever rules and regulations are in place by then.
There is considerable opposition to deep-sea mining in international waters from scientists, conservationists, governments and civil society. At last month’s congress of global conservation authority the IUCN in Marseille, France, delegates voted overwhelmingly in support of a motion that called for a moratorium on deep-sea mining and the reform of the ISA. Government agencies from 37 states voted in favor of the motion, including Germany, a sponsoring state for a deep-sea mining company.
“There’s a number of things that are stacking up in favor of a moratorium,” McCabe said. “And this New Zealand case is another solid, concrete example of this activity being shown to be too destructive.”
Elizabeth Claire Alberts is a staff writer for Mongabay. Follow her on Twitter @ECAlberts.
Author Paul Watson has no problem with critics calling him and his marine-life-defending colleagues pirates—it’s far better than helplessly standing by and doing nothing in the face of the violence against animals they have witnessed.
In 1975, Robert Hunter and I were the first people to physically block a harpooner’s line of fire when we intercepted a Soviet whaling fleet and placed our bodies between the killers and eight fleeing, frightened sperm whales. We were in a small inflatable boat, speeding before the plunging steel prow of a Russian kill boat. As the whales fled for their lives before us, we could smell the fear in their misty exhalations. We thought we could make a difference with our Gandhi-inspired seagoing stand. Surely these men behind the harpoons would not risk killing a human being to satisfy their lust for whale oil and meat. We were wrong.
The whalers demonstrated their contempt for our nonviolent protests by firing an explosive harpoon over our heads. The harpoon line slashed into the water and we narrowly escaped death. One of the whales was not so lucky. With a dull thud followed by a muffled explosion, the entrails of a female whale were torn and ripped apart by hot steel shrapnel.
The large bull sperm whale in the midst of the pod abruptly rose and dove. Experts had told us that a bull whale in this situation would attack us. We were a smaller target than the whaling ship. Anxiously, we held our breath in anticipation of sixty tons of irate muscle and blood torpedoing from the depths below our frail craft.
The ocean erupted behind us. We turned toward the Soviet ship to see a living juggernaut hurl itself at the Russian bow. The harpooner was ready. He pulled the trigger and sent a second explosive missile into the massive head of the whale. A pitiful scream rang in my ears, a fountain of blood geysered into the air, and the deep blue of the ocean was rapidly befouled with dark red blood. The whale thrashed and convulsed violently.
Mortally wounded and crazed with pain, the whale rolled, and one great eye made contact with mine. The whale dove, and a trail of bloody bubbles moved laboriously toward us. Slowly, very slowly, a gargantuan head emerged from the water, and the whale rose at an angle over and above our tiny craft. Blood and brine cascaded from the gaping head wound and fell upon us in torrents.
We were helpless. We knew that we would be crushed within seconds as the whale fell upon us. There was little time for fear, only awe. We could not move.
The whale did not fall upon us. He wavered and towered motionless above us. I looked up past the daggered six-inch teeth and into the eye the size of my fist, an eye that reflected back intelligence and spoke wordlessly of compassion and communicated to me the understanding that this was a being that could discriminate and understood what we had tried to do. The mammoth body slowly slid back into the sea.
The massive head of this majestic sperm whale slowly fell back into the sea. He rolled and the water parted, revealing a solitary eye. The gaze of the whale seized control of my soul, and I saw my own image reflected back at me. I was overcome with pity, not for the whale but for ourselves. Waves of shame crashed down upon me and I wept. Overwhelmed with horror at this revelation of the cruel blasphemy of my species, I realized then and there that my allegiance lay with this dying child of the sea and his kind. On that day, I left the comfortable realm of human self-importance to forever embrace the soulful satisfaction of lifelong service to the citizens of the sea.
The gentle giant died with my face seared upon his retina. I will never forget that. It is a memory that haunts and torments me and leaves me with only one course to chart toward redemption for the collective sins of humanity. It is both my burden and my joy to pledge my allegiance to the most intelligent and profoundly sensitive species of beings to have ever inhabited the Earth––the great whales.
Reykjavik, Iceland, November 1986
Despite the criticisms, the name-calling, and the controversy that have arisen from our work since 1975, one indisputable fact emerged from a raid made by my crew (which included Rod Coronado of the U.S. and David Howitt of the UK) on two whaling ships in Reykjavik in 1986 in order to enforce an international moratorium on commercial whaling that had been established that year: it was successful.
The two whaling ships were razed, although their electronics and mechanical systems had been totally destroyed. Insurance did not cover the losses because the owners had stated that terrorists sank the ships, and apparently they were not insured for terrorism.
Most importantly, from that day of November 8, 1986, to sixteen years later in the year 2002, the Icelanders did not take another whale. What talk, compromise, negotiations, meetings, letters, petitions, and protests had not accomplished, we achieved with a little monkey-wrenching activity in the wee hours of the morning.
Were we terrorists? No, not even criminals, for we were never charged with a crime, even though we made ourselves available for prosecution. We had simply done our duty, and we put an end to an unlawful activity.
The only repercussion was that Iceland moved before the International Whaling Commission (IWC) in 1987 that the Sea Shepherd Conservation Society be banned from holding observer status at the meetings of the IWC. After this passed, Iceland resigned from the IWC, leaving us with the distinction of being the only organization to enjoy the status of banishment from the IWC.
How ironic, I thought, to be the only organization banned from the IWC because we were the only organization to have ever enforced an IWC ruling.
It was not much of a punishment. I had never enjoyed listening to the delegates of the member nations barter whales like they were bushels of wheat or pork bellies. I also never had much use for the posturing of the nongovernmental organizations pretending that they were actually making a difference by attending this annual circus. All that we were interested in were the rulings of the IWC, and we fully intended to continue to enforce those rulings.
I have been asked many times why we consider the IWC rulings important. Why not just oppose all whaling everywhere? The answer is that we do oppose all whaling by everyone, everywhere. However, we only actively attack whaling operations that are in violation of international conservation law. The reason for this is simple: We do not presume to be the judges and jury. We simply execute the rulings of the IWC or the Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES) or any rulings from international conservation authorities, and we do so in accordance with the definition of intervention as defined by the 1982 United Nations World Charter for Nature, Part III (Implementation), Principle 21, Section (e): “States and, to the extent they are able, other public authorities, international organizations, individuals, groups and corporations shall… Safeguard and conserve nature in areas beyond national jurisdiction.”
As a seaman, I have a great and abiding respect for the traditions of the law of the sea. To attack without a vested authority would be piracy. Thus, the difference between a privateer like Sir Francis Drake and a pirate like Blackbeard was that the former was in possession of a letter of marque from a sovereign authority and the latter practiced the same trade solely upon his own authority.
I have never considered it my place to judge the illegal activities of others. However, I feel that when there are laws and international treaties that it is the responsibility of individuals and nongovernmental organizations to strive toward the implementation of these rulings, especially in light of the fact that there is no international body empowered to police these international laws. Nation-states intervene when it is advantageous for them to do so, but little enforcement is carried out in the interests of the common good of all citizens of the planet.
It is worth noting that it was not the British or Spanish navies that brought the piracy of the Caribbean under control in the 17th century. There were too many conflicts of interest, too much corruption, and too little motivation for any real action to have been taken. The bureaucracies in the British admiralty and the Spanish court did nothing because the very nature of a bureaucracy is the maintenance of the status quo. The achievement of first shutting down piracy on the Spanish Main is attributed to one man––a pirate himself.
Henry Morgan did what two nations chose not to do: he drove the pirates to ground and ended their reign of terror. As a result, the “pirate” was made governor of Jamaica, although history would show that the man was far more effective as a pirate than as a politician. In fact, he was more of a pirate as a politician than he was as an actual pirate.
When Andrew Jackson failed to get the support of the merchants of New Orleans to back his attack on the British, it was a pirate who came to his service in the personage of Jean Lafitte. When the United States successfully endeavored to cast off the yoke of British rule, it was a pirate who achieved the most dramatic and successful naval victory at sea. That person was captain John Paul Jones. Consequently, it is a pirate who was the founder of what is today the world’s most powerful navy.
Today, with the pirates of corrupt industry aided by corrupt politicians plundering our oceans for the last of the fish, killing the last of the whales, and polluting the waters, we find that there is very little real resistance to their activities upon the high seas. Once again it is time for some good pirates to rise up in opposition to the bad pirates, and I believe that the Sea Shepherd Conservation Society is just such an organization of good pirates.
When our critics call us pirates, I have no problem with that. In fact, we have taken their criticisms and in an aikido-like manner; we have incorporated their accusations into our image. Our ships are sometimes painted a monochromatic black. We have designed our own version of the pretty red [a flag which, when translated to French, becomes “joli rouge” and is rumored to have inspired the “jolly roger” phrase applied to pirate flags], and our black-and-white flag flies from our mast during campaigns. We even carry cannons, with the difference being that our guns fire cream pies and not red-hot balls.
As good pirates, we have evolved to suit the time and culture in which we live, and this being a media-defined culture, our primary weapons are the camera, the video, and the internet. Like modern-day Robin Hoods, we take from the greedy and give back to the sea. We don’t profit materially, but we profit tremendously both spiritually and psychologically.
Author Bio:
Captain Paul Watson is a Canadian-American marine conservation activist who founded the direct action group the Sea Shepherd Conservation Society in 1977 and was more recently featured in Animal Planet’s popular television series “Whale Wars” and the documentary about his life, “Watson.” Sea Shepherd’s mission is to protect all ocean-dwelling marine life. Watson has authored or co-authored more than a dozen books, including Death of a Whale (2021), Urgent! (2021), Orcapedia (2020), Dealing with Climate Change and Stress (2020), The Haunted Mariner (2019), and Captain Paul Watson: Interview with a Pirate (2013).
“Once our authoritarian technics consolidates its powers, with the aid of its new forms of mass control, its panoply of tranquilizers and sedatives and aphrodisiacs, could democracy in any form survive? That question is absurd: Life itself will not survive, except what is funneled through the mechanical collective.”1 LEWIS MUMFORD
There is so little time and even less hope here, in the midst of ruin, at the end of the world. Every biome is in shreds. The green flesh of forests has been stripped to grim sand. The word water has been drained of meaning; the Athabascan River is essentially a planned toxic spill now, oozing from the open wound of the Alberta tar sands. When birds fly over it, they drop dead from the poison. No one believes us when we say that, but it’s true. The Appalachian Mountains are being blown to bits, their dense life of deciduous forests, including their human communities, reduced to a disposal problem called “overburden,” a word that should be considered hate speech: Living creatures—mountain laurels, wood thrush fledglings, somebody’s grandchildren—are not objects to be tossed into gullies. If there is no poetry after Auschwitz, there is no grammar after mountaintop removal. As above, so below. Coral reefs are crumbling under the acid assault of carbon. And the world’s grasslands have been sliced to ribbons, literally, with steel blades fed by fossil fuel. The hunger of those blades would be endless but for the fact that the planet is a bounded sphere: There are no continents left to eat. Every year the average American farm uses the energy equivalent of three to four tons of TNT per acre. And oil burns so easily, once every possibility for self-sustaining cultures has been destroyed. Even the memory of nature is gone, metaphrastic now, something between prehistory and a fairy tale. All that’s left is carbon, accruing into a nightmare from which dawn will not save us. Climate change slipped into climate chaos, which has become a whispered climate holocaust. At least the humans whisper. And the animals? During the 2011 Texas drought, deer abandoned their fawns for lack of milk. That is not a grief that whispers. For living beings like Labrador ducks, Javan rhinos, and Xerces blue butterflies, there is the long silence of extinction.
We have a lot of numbers. They keep us sane, providing a kind of gallows’ comfort against the intransigent sadism of power: We know the world is being murdered, despite the mass denial. The numbers are real. The numbers don’t lie. The species shrink, their extinctions swell, and all their names are other words for kin: bison, wolves, black-footed ferrets. Before me (Lierre) is the text of a talk I’ve given. The original version contains this sentence: “Another 120 species went extinct today.” The 120 is crossed clean through, with 150 written above it. But the 150 is also struck out, with 180 written above. The 180 in its turn has given way to 200. I stare at this progression with a sick sort of awe. How does my small, neat handwriting hold this horror? The numbers keep stacking up, I’m out of space in the margin, and life is running out of time.
Twelve thousand years ago, the war against the earth began. In nine places,2 people started to destroy the world by taking up agriculture. Understand what agriculture is: In blunt terms, you take a piece of land, clear every living thing off it—ultimately, down to the bacteria—and then plant it for human use. Make no mistake: Agriculture is biotic cleansing. That’s not agriculture on a bad day, or agriculture done poorly. That’s what agriculture actually is: the extirpation of living communities for a monocrop for and of humans. There were perhaps five million humans living on earth on the day this started—from this day to the ending of the world, indeed—and there are now well over seven billion. The end is written into the beginning. As earth and space sciences scholar David R. Montgomery points out, agricultural societies “last 800 to 2,000 years … until the soil gives out.”3 Fossil fuel has been a vast accelerant to both the extirpation and the monocrop—the human population has quadrupled under the swell of surplus created by the Green Revolution—but it can only be temporary. Finite quantities have a nasty habit of running out. The name for this diminishment is drawdown, and agriculture is in essence a slow bleed-out of soil, species, biomes, and ultimately the process of life itself. Vertebrate evolution has come to a halt for lack of habitat, with habitat taken by force and kept by force: Iowa alone uses the energy equivalent of 4,000 Nagasaki bombs every year. Agriculture is the original scorched-earth policy, which is why both author and permaculturist Toby Hemenway and environmental writer Richard Manning have written the same sentence: “Sustainable agriculture is an oxymoron.” To quote Manning at length: “No biologist, or anyone else for that matter, could design a system of regulations that would make agriculture sustainable. Sustainable agriculture is an oxymoron. It mostly relies on an unnatural system of annual grasses grown in a mono- culture, a system that nature does not sustain or even recognize as a natural system. We sustain it with plows, petrochemicals, fences, and subsidies, because there is no other way to sustain it.”4
Agriculture is what creates the human pattern called civilization. Civilization is not the same as culture—all humans create culture, which can be defined as the customs, beliefs, arts, cuisine, social organization, and ways of knowing and relating to each other, the land, and the divine within a specific group of people. Civilization is a specific way of life: people living in cities, with cities defined as people living in numbers large enough to require the importation of resources. What that means is that they need more than the land can give. Food, water, and energy have to come from somewhere else. From that point forward, it doesn’t matter what lovely, peaceful values people hold in their hearts. The society is dependent on imperialism and genocide because no one willingly gives up their land, their water, their trees. But since the city has used up its own, it has to go out and get those from somewhere else. That’s the last 10,000 years in a few sentences. Over and over and over, the pattern is the same. There’s a bloated power center surrounded by conquered colonies, from which the center extracts what it wants, until eventually it collapses. The conjoined horrors of militarism and slavery begin with agriculture.
Agricultural societies end up militarized—and they always do—for three reasons. First, agriculture creates a surplus, and if it can be stored, it can be stolen, so, the surplus needs to be protected. The people who do that are called soldiers. Second, the drawdown inherent in this activity means that agriculturalists will always need more land, more soil, and more resources. They need an entire class of people whose job is war, whose job is taking land and resources by force—agriculture makes that possible as well as inevitable. Third, agriculture is backbreaking labor. For anyone to have leisure, they need slaves. By the year 1800, when the fossil fuel age began, three-quarters of the people on this planet were living in conditions of slavery, indenture, or serfdom.5 Force is the only way to get and keep that many people enslaved. We’ve largely forgotten this is because we’ve been using machines—which in turn use fossil fuel—to do that work for us instead of slaves. The symbiosis of technology and culture is what historian, sociologist, and philosopher of technology Lewis Mumford (1895-1990) called a technic. A social milieu creates specific technologies which in turn shape the culture. Mumford writes, “[A] new configuration of technical invention, scientific observation, and centralized political control … gave rise to the peculiar mode of life we may now identify, without eulogy, as civilization… The new authoritarian technology was not limited by village custom or human sentiment: its herculean feats of mechanical organization rested on ruthless physical coercion, forced labor and slavery, which brought into existence machines that were capable of exerting thousands of horsepower centuries before horses were harnessed or wheels invented. This centralized technics … created complex human machines composed of specialized, standardized, replaceable, interdependent parts—the work army, the military army, the bureaucracy. These work armies and military armies raised the ceiling of human achievement: the first in mass construction, the second in mass destruction, both on a scale hitherto inconceivable.”6
Technology is anything but neutral or passive in its effects: Ploughshares require armies of slaves to operate them and soldiers to protect them. The technic that is civilization has required weapons of conquest from the beginning. “Farming spread by genocide,” Richard Manning writes.7 The destruction of Cro-Magnon Europe—the culture that bequeathed us Lascaux, a collection of cave paintings in southwestern France—took farmer-soldiers from the Near East perhaps 300 years to accomplish. The only thing exchanged between the two cultures was violence. “All these artifacts are weapons,” writes archaeologist T. Douglas Price, with his colleagues, “and there is no reason to believe that they were exchanged in a nonviolent manner.”8
Weapons are tools that civilizations will make because civilization itself is a war. Its most basic material activity is a war against the living world, and as life is destroyed, the war must spread. The spread is not just geographic, though that is both inevitable and catastrophic, turning biotic communities into gutted colonies and sovereign people into slaves. Civilization penetrates the culture as well, because the weapons are not just a technology: no tool ever is. Technologies contain the transmutational force of a technic, creating a seamless suite of social institutions and corresponding ideologies. Those ideologies will either be authoritarian or democratic, hierarchical or egalitarian. Technics are never neutral. Or, as ecopsychology pioneer Chellis Glendinning writes with spare eloquence, “All technologies are political.”9
There exists some debate as to how many places developed agriculture and civilizations. The best current guess seems to be nine: the Fertile Crescent; the Indian sub- continent; the Yangtze and Yellow River basins; the New Guinea Highlands; Central Mexico; Northern South America; sub-Saharan Africa; and eastern North America.
T. Douglas Price, Anne Birgitte Gebauer, and Lawrence H. Keeley, “The Spread of Farming into Europe North of the Alps,” in Douglas T. Price and Anne Brigitte Gebauer, Last Hunters, First Farmers (Santa Fe: School of American Research Press, 1995).
I have been asked to write a letter to someones grandchildren for the solstice. I think this fitting since i have no children. Sometimes i think of the movement as my children and is certainly a consideration when devoting to this path. 7 generations.
To all the grandchildren i have this message for you. As some of you know the world is in dire condition. Many of you have been born into a world where your existence and quality of life is questionable. Despite this please try to rise to the occasion and meet the challenges of your generation head on with dignity and determination. Defend your communities and the natural world. Challenge yourself to learn your roots. It helps to know where your coming from to know where your going. Try to get back to your roots before industrial civilization. Form sustainable habits. Find ways to give back to the earth who truly is our mother and source of your true power. Benefit and restore her whenever possible. Stick up for people. Stick up for all the creatures of the world the swimmers, the four legged, those crawlers and those who fly. Extinction is a major issue you will face in your lifetime. It will be difficult. Do it anyway. More people are coming to join you because there is no turning away from this truth. You will face climate catastrophe. Over 200 species go extinct each day. In the Anishinaabe wolf story it explains that what happens to the wolf will also happen to human kind. Remember not to be so worried about what people think of you that it prevents you from making a stand. On difficult days try to remember the animals and forests you fought for. Your causes. Put some water or tobacco on the ground from time to time.
If there was any wisdom i wanted to leave the youth was that we set out to prove wolves are sacred to the tribes of Turtle Island and they are. Wolves like humans in their ancient forms are what science calls a keystone species. This means they benefit the natural world around them. Its a compass telling you where to go, where to return to. How to find your way home.
Regularly study martial arts. One of the most useful things you can do for this world. Keep your self capable, and fortified. Do this for the planet so you can respond in defense of her, do this for your community, your family, lastly do this for yourself. This way you can protect. Solve problems as they arise. Build your mind and your spirit by building your body. Do this so your as a responsibility to pull your own weight. Be your own security. This is especially important for women so you don’t have to run to a man or the system for help, you can handle it right there on the spot. This is a huge and overlooked solution to many of the problems we face today.
At times it will seem difficult to work with other people and the people will be divided. Seek unity and collaboration where you can and hold it in high regard. The wolf teaches us to work together. That we are strong together. Community. This is the same for humans. Individuality is a lie. Contribute to the lives and well being of others. Seek to deeply understand the meaning of family in life. Be present for them. This is a very important time to be alive. Embrace it.
