Editor’s Note: Deep Green Resistance promotes a biocentric worldview. We believe in the dignity of the lives of every creature of the world, and nature herself. Human and nonhuman alike are a part of nature, and should live in harmony with her, not against her.
That’s why we invite you to come to the We Are All In This Together Symposium, a series of live-events where friends of nature can learn more about how to get active in resistance and bring the natural world to the center of their lives in a practical and intertwined way.
This is not an event organized by DGR. Therefore, we may not agree with everything in the event. For example, we believe that climate change is only the symptom of a wider problem, which is the destruction of nature. We do not believe it is possible to tackle climate change without tackling ecocide or biodiversity loss in the first place.
We appreciate the organizers for talking about colonization and commodification of the natural world. Human civilization has de-personified the natural world and nonhumans, stripping them of their inherent dignity and rights. Historically, it have treated indigenous people in the same way. Therefore, we understand the need for decolonization of indigenous people, nonhumans and natural world.
Yet, decolonization is not a simple issue anymore, as is exemplified by an increasing number of indigenous peoples opting to lease their ancestral land for mining companies. This has created a blurring of lines between colonizers and colonized. It is not enough to just return the captured land back to its original custodians. It is also important for the formerly colonized to remove the colonizing mentality of civilization, to return to a lifestyle in harmony with the land, and to restore their status as custodians of the land, rather than to replace the settlers as the “owners” of the land. Only then can we claim to have finally decolonized.
We Are All In This Together Symposium
We Are all in this Together Symposium seeks to reposition environmental stewardship and humanities disciplines within an eco-centric framework. Through a series of three virtual events, we are planning to explore the concepts of land “ownership,” and the importance of honoring nature’s more-than-human guardians. The events will first address the settler colonial history, which has brought us to this point of crisis. Then, we will invite the speakers to explore alternatives that honor the needs and interests of all ecosystems. Together, the speakers will join with audiences to consider how to shift the exploitative paradigm that currently dominates and build a future that protects and respects the life of all ecosystems and communities.
The Symposium is guided under the mission and vision of:
Standing up for the Guardians of the Natural World
In a series of three virtual events, we will join to discuss how we can expand the conception of environmental stewardship beyond the human, and unravel the historical roots of the climate crisis. Here you get access to three free live-webinars.
This event will grapple with the history of colonization and commodification of the more-than-human world, drawing the connection between settler colonial conception of private property, and the current climate crisis. We will also delve into how we can all shift away from this destructive paradigm and acknowledge the “Rights,” spirit and agency of Land.
The event will address how communities have, since time immemorial, honored and protected the spirits of the natural world. From communities standing up to defend the guardians of mountains to water guardians that advocate for the spirits of rivers, humans have long acknowledged the existence of the beings who don’t fit into the western empirical conception of nature. These beliefs were and are the foundation of humans’ relationship with the ecosystems they inhabit. In these times of crisis, the event will delve into the historical roots of these relationships, and the importance of celebrating these ancestral worldviews.
This event will focus on how more-than-human beings (such as Trees, Wolves and Eels) are fulfilling their roles and responsibilities towards the ecosystems they call home, while playing their part in maintaining an ecosystem balance that keeps all life flourishing. While the program will delve into the historical nature of these relationships, it will also address how we, humans, can act reciprocally and honor/protect these guardians of water and life.
Editor’s note: The mining industry is one of the most significant human rights violators in the world. Mines are one of the most dangerous and hazardous places to work. People do not willingly let go of their subsistence economies to work in mines and quarries. They have to be forced to do so. One of the ways mining companies do that is by taking away the means of a subsistence economy. This is the story of many mines across the world. In this piece, we bring to you a story from Tuscany, Italy. It traces out the history of marble quarrying in the Mountains of the Moon (Apuan Alps), and the struggle by local communities against the quarries.
Four of us set out from Florence, with dawn beginning to light up the waters of the Arno, for Carrara, city of marble, sea, quarrymen and anarchists.
Where the global marble business has stolen the ancient commons of the local inhabitants with the complicity of political forces of the right and left, and every year extracts five million tons of irreplaceable limestone: some 80% is scrap used as calcium carbonate CaCo3, a filler in paper, glass, plastics, paint, beauty creams, but above all, toothpaste.
We are going to attend a crowded conference to which every local councillor had been invited, yet not a single one had the courage to show up.
You may not know that in the northwestern corner of Tuscany there is a mountain range, unique in Europe, a mere 55 kilometres long, that has nothing to do with the nearby, smooth Apennines: the range is that of the Mountains of the Moon, known today as the “Apuan Alps“, because of their craggy peaks – from the Pania della Croce I looked over the Tyrrhenian Sea from Elba on the left to Corsica to beyond Genoa on the right, nearly to France.
Picture by Claudio Grande
Those mountains were raised from the bottom of the sea floor, by countless billions of tiny uncelebrated lives of creatures with calcareous shells, corals, molluscs, and fish with their bones. It took them some three hundred million years, till all their seaworld was thrust up into the sky.
“Full fathom five thy father lies,
Of his bones are coral made,
Those are pearls that were his eyes,
Nothing of him that doth fade,
But doth suffer a sea change,
into something rich and strange,
Sea-nymphs hourly ring his knell,
Ding-dong.
Hark! now I hear them, ding-dong, bell.”
Those flickering underwater lives became the world’s most renowned source of marble.Marmo di Carrara…
A world of peaks and caves and underground cavities like the Antro della Corchia, but like many others no one has yet explored, something like what Gimli spoke of in the Lord of the Rings:
“My good Legolas, do you know that the caverns of Helm’s Deep are vast and beautiful? There would be an endless pilgrimage of Dwarves, merely to gaze at them, if such things were known to be. Aye indeed, they would pay pure gold for a brief glance!’
‘And I would give gold to be excused,’ said Legolas; ‘and double to be let out, if I strayed in!’
‘You have not seen, so I forgive your jest,’ said Gimli. ‘But you speak like a fool. Do you think those halls are fair, where your King dwells under the hill in Mirkwood, and Dwarves helped in their making long ago? They are but hovels compared with the caverns I have seen here: immeasurable halls, filled with an everlasting music of water that tinkles into pools, as fair as Kheled-zâram in the starlight.”
The law that has been cast over the world in the last centuries knows only the faceless stateon the one hand, and privateproperty on the other: where private stems from the Roman idea of someone de-priving everybody else of something.
Both the state and private property were alien to the Commons of those who were bold enough to live in the mountains: shepherds, farmers and quarrymen of the marble that could be used for a pillar in Rome, then for a statue by Donatello or – much more often – for a gravestone to remember the dead: a friend of mine has a house at Minazzana, where Michelangelo, just 22, used to stop over, to select the right marble for the Pietà.
Some ninety years ago, one of the greatest and least remembered poets of the English language, Basil Bunting, came to live under the shadows of the Mountains of the Moon:
White marble stained like a urinal
cleft in Apuan Alps,
always trickling, apt to the saw. Ice and wedge
split it or well-measured cordite shots,
while paraffin pistons rap, saws rip
and clamour is clad in stillness:
clouds echo marble middens, sugar-white,
that cumber the road stones travel
to list the names of the dead.
There is a lot of Italy in churchyards,
sea on the left, the Garfagnana
over the wall, la Cisa flaking
to hillside fiddlers above Parma,
melancholy, swift,
with light bow blanching the dance.
Marble quarrying is by its very nature irreversible destruction. Basil Bunting could already hear the “well-measured cordite shots“, but before that came two thousand years of pickaxes hewing the rock.
The countless thousands of quarrymen who fell to their deaths, who were crushed as they rolled gigantic blocks of marble down the lizze, wheels made of tree trunks, could never regrow what they destroyed.
The first change came in the eighteenth century, when Tuscany’s most beloved ruler, the enlightened Pietro Leopoldo, suppressed the ancient custom of the death penalty.
But while he was at it, he also began to suppress the ancient custom of democracy; and started the privatisation of what had once been Commons, usi civici, domini collettivi, as they are still called today.
This was when a young man from Wakefield in England, William Walton, embodying the whole New World, arrived in the village of Serravezza:
“An active young man well versed in commercial and financial practices, young Walton is also gifted with a remarkable aptitude for solving organisational and technical problems and in this early period of his stay in Italy he looked around
in search of the most profitable industrial or commercial activity.”
“By 1866 Walton headed an industrial and commercial empire which covered all the aspects of marble production, quarrying, transport, sawmills, and sea transport to the customers”
British and French fought each other in a senseless war that led to the death of millions; but found themselves together in exploiting the Apuan Alps.
More on marble quarrying
Jean Baptiste Alexandre Henraux, a Napoleonic soldier charged with the task of stealing works of art out of Italy and bringing them to the Louvre, took the fine title of “Royal Superintendent of the selection and acquisition of white and statuary marble from Carrara for public monuments in France“.
In the very same years when the colonizers of North America were stealing land from the Native Americans, Henraux and his heirs opened 132 quarries, seizing possession of the commons belonging to the Comunità civica della Cappella “Civic Community of the Chapel”, so named for one of those places of worship where mountain people looking at the skies and feeling the icy wind, thank the saints for still being alive.
Today, the Henraux have faded out: in 2014, the company was bought out by CPC Marble & Granite, based in Cyprus,
“the major supplier of all finishing material to Makkah and Madinah Holy Mosques Expansions”
but above all, a member of the Binladen Group Global Holding Company: in 2018, Osama‘s less famous brother, Bakr, while in gaol for corruption, transferred his share to the Saudi government. So today, Anròas the locals quaintly call the Henraux company, is actually a part of the worldwide network of Saudi power.
People from Riomagno, Azzano, Fabiano, Giustagnana, Minazzana, Basati, Cerreta Sant’Antonio and Ruosina, to cite ancient names, dispossessed like the Sioux and Mapuche: it is curious to note how many Italians stand for distant peoples, yet know nothing about their neighbours. And how other Italians, who complain of Islamic invasion when a few immigrants come to pray together, fall silent when the Saudi government takes over slices of Italian land.
Fragments of Italian laws still recognise the basic principle underlying the Commons: that there is not only the bureaucrat versus the individual, but that what existed before both, also has rights: not the ‘it’ of the state versus the ‘I’, but we-our-people.
Today, the Comunità civica della Cappella is claiming back the stolen land.
And it has won cases in court.
So, the centre-right mayor of the municipality of Serravezza invented an agreement with the landrobbers, to give them almost everything, while leaving some woods in the hands of the Civic Community.
This decision required the approval of the representatives of the Civic Community, who of course were not willing to sign.
Then the Regional Government, in the hands of the centre-left party, found a way to prevent the Civic Community from regularly electing a board which could object to the decision of the centre-right mayor.
Corporations, faceless global acronyms, can today exploit not only the lands the commoners once owned, but also public lands, with what are called “grants“. Grants are for a limited period, but as they expire, the Regional Government has devised a creative way of greenwashing.
The commoners’ pickaxes left minimal waste; but the well measured cordite shots turned most of the marble into waste, currently 75% is allowed, in some cases, 95%.
However, if companies, instead of just leaving the waste on the ground in the great ravaneti which mark the territory, turn even that waste into profit for themselves as calcium carbonate for toothpaste and beauty cream, their grants are extended for years.
The rest of the waste becomes marmèttola, a fine white powder which enters the mysterious underground cavities of the Apuan Alps, where rainwater flows in becoming springs and lakes, and renders these waters undrinkable.
As everywhere else, global corporations seek local complicity.
First of all, speaking of employment. The local newspaper, reporting the conference we went to (or rather, “ecologists march on the Apuan Alps“), quoted a marbledealer in its title, “If we close down, we’ll all die here”.
Actually, the global corporations have cut every possible workplace, through technological innovation. With production at a level never seen before, employment is down to a few hundred people, against 20.000 employed some decades ago.
At the same time, marble blocks, instead of being processed locally, are shipped directly to China. However, the first cut is made in Italy, which is enough to make patriotic rightists feel all is well.
The Fondazione Marmo, the Marble Foundation paid for by the global dealers, pays for many local initiatives where a park becomes “green” and “inclusive” through planting some trees, marble statues speak of “peace“, “marble is on the side of women“, “marble for health“. And other Orwellian words which make every left-leaning heart beat happily.
Thousands of local people, in a small community, can be bought over this way, blending the donation of minor hospital equipment, with the mirage of jobs, with the idea of continuing the work of Michelangelo.
While the cancer rate in the area, unsurprisingly, is the highest in the region, as is the unemployment rate.
And of course, there will be no water in a few years, when all the springs have been poisoned, and no jobs when artificial intelligence has taken over even the job of the people who write obedient titles in the local press.
Editor’s Note: The Manila Bay Reclamation Project is a series of projects around the bay in the cities of Manila, Pasay, Parañaque, Navotas, and Cavite. The projects- that should more accurately be called land grabs- ironically assert to “reclaim” the bay area for commercial, residential and tourism development. Offshore mining has started in the Manila Bay area.
Fisherfolks in the area have not been informed about the seabed quarry before it began. Now there are no fish for them to catch. Their entire livelihood has been destroyed. Many have relocated to other areas. The following is a statement by a coalition of organizations fighting for community rights and against the seabed quarry.
Statement on State of National Address
July 24, 2023
STATE OF NO ACTION (SONA). This is possibly our most apt evaluation of the performance of President Bongbong Marcos, Jr. and DENR Secretary Toni Yulo-Loyzaga.
One full year in office, and yet PBBM and Secretary Loyzaga have not acted on the demands of mining-affected communities, particularly the residents of Sibuyan Island, Romblon and Brooke’s Point, Palawan.
During last year’s State of the Nation Address (SONA), Alyansa Tigil Mina (ATM) conducted a “serenade” at the DENR grounds addressing then newly-appointed DENR Secretary Loyzaga. We brought fruits and flowers as gifts, symbolizing the preservation of natural resources and our earnest desire to dialogue with the government.
Over the course of a year, grassroots communities have undertaken various activities to articulate our situation and push for our demands. The activities range from submission of petition letters and research studies, to vigils, dialogues and protest actions.
In particular, residents of Sibuyan and Brooke’s put up barricades demanding a halt in mining operations deemed illegal for lack of proper permits. People from both regions have been insistently asking the DENR for the cancellation of the MPSAs of the concerned mining companies.
The DENR did open its doors for consultations as well as dialogues with those either knocking on or protesting at its gates. They did give an ear to the leaders and representatives of mining-affected communities. They did promise to conduct investigations and address the concerns of people on the ground.
But, until now, mining-affected communities are still awaiting decisive government actions. Investigations have still to be conducted, mining operations have yet to be permanently stopped, and mining contracts have still to be cancelled.
Worse, while the demands of mining-affected communities are ignored, mining companies are given headway in their operations.
For instance, despite the moratorium in new applications for seabed quarrying permits imposed by the previous administration, seabed quarrying and offshore mining have become more active than ever.
Presently, there are 11 large-scale offshore mining projects all over the country. Also, based on a list obtained from the Philippine Reclamation Authority (PRA), there are 175 reclamation projects lined up at different stages of application. According to environmental groups belonging to People’s NICHE, there are at least 46 reclamation projects in Manila Bay alone which would affect 32,000-hectares of fishing waters.
In the midst of a climate emergency, the continued destruction of nature through mining and other extractive activities is simply unacceptable. For the continued destructive operations of mining companies and the miserable conditions of people in mining-affected communities, we hold PBBM and the DENR fully accountable.
On this second State of the Nation Address, we strongly call on President Marcos and DENR Sec. Loyzaga to immediately and decisively act on the demands of the people.
Specifically, we demand a stop to destructive and illegal mining operations through the cancellation of large-scale mining contracts in Sibuyan and Brooke’s Point, and other sites of struggles. We also urgently call for a comprehensive review of seabed quarrying and offshore mining activities and a halt to the operations in Manila Bay.
We do not want to waste more time waiting. The time to act is NOW.
Pagkatapos ng usapan, AKSYON ANG KAILANGAN!
Signatured:
Alyansa Tigil Mina
Akbayan Citizens’ Action Party
Aksyon sa Kahandaan sa Kalamidad at Klima (AKKMA)
Aksyon Verde
Alliances of Buguey for Community Development Advocates (Albucoda)
Alyansa Kontra Mina – Santa Catalina, Negros Oriental
Ang Aroroy Ay Alagaan, Inc (4As)
Anislagan Bantay Kalikasan Task Force (ABAKATAF)
Aroroy Youth Environmental Guardian (AYEG)
Bangan – Malabago Fisherfolk Association- BMFA
Bayay Sibuyanon Inc. (BSI)
Bileg Dagiti Babbae (Bileg)
Carrascal Cantilan Madrid Carmen Lanuza Baywatch (CCMCL Baywatch)
Convergence of Initiatives for Environmental Justice (CIEJ)
Didipio Earth Savers Multi- Purpose Association- (DESMA)
Guardians Brotherhood International Humanitarian Leadership, Inc.
Koalisyon ng Mamamayan at Sambayanan sa Northern at Sentral Luzon (Kumasa Na)
La Fraternidad Fisherfolk and Women Group (LAFFWO)
Living Laudatu Si
Marian Women Producers’ Cooperative (MWPC)
Maporac Aetas Organization- MAO
Nature Ambassadors of Sibuyan Island (NASI)
Pambansang Koalisyon ng Kababaihan sa Kanayunan (PKKK)- Negros Oriental Provincial Council
Risktaker- AMKKAS (Alyansa ng mga Mamamayan para sa Kalikasan ng Kasibu)
Samahan ng Mangingisdang Kababaihan sa Minanga Este (Samakami)
SANLAKAS
Sibuyanon Against Mining (SAM)
Tagbuyawan Lakeshore Association
Task Force Detainees of the Philippines (TFDP)
Tubajon People’s Council (TUPECO)
Unahin Lagi ang Diyos (UNLAD)
Working Youth of Tubay (WYC)
Zambales North Payao Fisherfolk Association (ZambaNorFa)
Editor’s Note: The following is an excerpt from the book Wild Yoga by Rebecca Wildbear. In this excerpt, Rebecca talks about connecting with spirituality, and demonstrates how caring for the nature and other nonhumans is an integral part of it. Learn more about her work at the end of this post.
I walk through the cave’s rocky, wet terrain, placing my hand on a wall to steady myself as my eyes adjust to the dark. Pausing, I hear the soft, dripping echo of dew sliding off rock. It sounds like a heartbeat from within this cool earthen interior. As water trickles over my feet, I remember watching springs emerge from darkness, rising from under the ground to feed streams, lakes, and rivers. I thank these waters for nourishing all life on our planet.
As a guide, I invite others to be nourished by the imaginal waters that spring forth from the depths, releasing visionary potential, expanding consciousness, and revealing other ways to live. Being in our deep imagination while attuning to nature’s wild imagination can enlarge our perception, align us with a deeper intelligence, and remind us of ancient and new potentialities. Grounded in reverence for the living planet, we can listen for what she needs.
Visions and dreams spring forth from the belly of the Earth, as does actual water, to nourish our souls and the world’s soul and keep everything alive. The majority of drinkable water worldwide comes from underground aquifers, now being rapidly drawn down. Rain is unable to replenish the amount being mined. Globally, water use has risen to more than twice the rate of population growth. It is still increasing. Ninety percent of water used by humans is consumed by industry and agriculture. When these waters are overused, lakes, streams, and rivers dry up.
In the Navajo Nation in Arizona, Utah, and New Mexico, a third of houses lack running water; in some towns, the figure is 90 percent. Peabody Energy, a large coal producer and Fortune 500 company, pulled so much water from the Navajo aquifer before closing its mining operation in 2019 that many wells and springs have run dry. And it is not only coal mining that usurps water. Since 1980, lithium mining companies in Chile have made billions consuming so much water that indigenous Atacama villagers were forced to abandon their settlements. For millennia, they had used their scarce water supply carefully. Now, where hundreds of flamingos once lived on beautiful lagoons, the ground is hard and cracked.
The cave womb of the Earth is creative and life-giving but fragile. As we bring awareness to life underneath the surface, we can grieve and offer our tears for the massive losses of groundwater and the poisoning of underground waterways. We can pray for a vision to help us respond to clear-cut forests, plowed prairies, drained wetlands, and the harms of human-only land use, like mining and agriculture. It is hard to bear witness, but we are part of the Earth’s body. We need to feel what is happening and seek and offer help.
Spirit abides in all living things and is inseparable from the natural world. To destroy the Earth is to desecrate God. Prayer is a way of being present and in relationship with everything. We begin to restore balance when we honor the sanctity of life. By listening to dreams, our muses, and nature, we align ourselves with powerful allies and can glean our purpose and understand how to serve the whole. The harm humans are causing the Earth asks us to return to her, listen, and pray for visions that can help us restore balance.
Into the Heart of the World
Opening to the suffering of the Earth carries us into the heart of the world. It is gut-wrenching to see the world around us becoming more damaged. The pain is not something we can deal with and move on. Once we finally grasp the immensity of ecological devastation, it is hard to bear the feelings of depression, rage, anxiety, cynicism, overwhelm, hopelessness, despair, and apathy. The feelings are not ours alone, but what we are sensing from our planet home. Stephen Harrod Buhner wrote it’s “our feeling response to a communication from the heart of Earth” urging us “to re-inhabit our interbeing with the world.” We need to face what is happening and let the feelings speak to us. To listen to their messages and let them alter the course we are on.
Whatever we love and may lose carries us into the world’s heart. When I was twenty-one, I had non-Hodgkins lymphoma and thought I might die. Many people prayed for me. Their good wishes healed me and brought me joy. I was surprised by how well I felt, despite the physical pain. Later, I wondered if their prayers had helped me feel good.
Prayer connects us to the moment and invites us into a cocreative partnership with life. In the yoga asana classes I teach, I invite our movements to be prayer and our bodies to be a doorway to the sacred.
I pray with others in nature, guiding people to let go and listen. To feel their unmet longing to find deeper meaning and purpose, to become whole and live a soul-centered existence. Sometimes the prayers we live can feel intensely tricky. In the cave womb of transformation, visions can emerge, and the dark nights of our souls can pull us toward the holy mystery at the center of our lives.
I am aligned with my soul, and I know others who are too. Yet ecosystems are collapsing under the greed of global capitalism, and more species and lands die each day. Our prayers need to stretch beyond the individual. Soul-making is a collaboration tied to the fate of Earth, asking us to descend into the collective dark night of our planet. To love the natural world is to weep at how humanity harms her. If we open to the tremendous sorrow of our failure to protect oceans, forests, and rivers, this can bring us into the world’s heart, dismembering our sense of self and what we have believed about the world. We can receive visions for the Earth through a collective descent into the underworldly depths. We can let the Earth touch us and listen to what she is saying through feelings engendered in our hearts.
Alicia, a young woman who lives in a yurt in southwestern Colorado, places her forehead and hands on the red soil of the desert. “This isn’t yours,” she cries, fierce and mournful. “This belongs to all of us.” She repeats this phrase over and over, her voice increasing in intensity, her hands slapping the ground.
Sixteen of us sit in circle in the Utah desert, participating in a five-day Prayers in the Dark program. The sky is blue, and the sun is bright. It is late morning, and the desert is silent except for the occasional call of a mourning dove. Today, we are engaged in a ceremony similar to the Truth Mandala practice developed by Buddhist teacher Joanna Macy, expressing our feelings about what is happening to the planet. Mary stands up and opens her mouth in a bloodcurdling scream.
The group is silent, frozen, taking in her scream. It pierces us and the land and is disturbing and relieving as if we had all howled, shrieked, or wailed.
Alex says, “I grew up on the Boundary Waters,” a wilderness area in Minnesota that is part of the Superior National Forest. He talks about canoeing as a child and all the birds he saw. “Trump has granted leases to mining companies,” he points out, referring to a past American president. “The land and water will be poisoned.”
Thomas, from Wyoming, is trembling and in tears. I asked him if he wanted to share his thoughts with the group. He shakes his head no. “I can’t speak,” he says, choking. “It’s too sad.”
I feel my longing for cement, metal, and tin to melt away. For machines that mine the Earth to be dismantled. For rivers to run clear and be full of salmon. Flocks of birds to darken the sky. Ancient trees to cover the land. Oceans to teem with whales, dolphins, and coral. People to stop extracting and start honoring. The Earth to breathe herself alive.
“Close your eyes and root in the Earth,” I suggest to the group. “Imagine you are liquifying in a cocoon or hibernating in a cave. Descend into your despair and listen for what emerges. Ask for visions of how we can respond.”
Our souls are linked to the underground heart of the world. Deeper under the surface of our planet than water is fire. Magma, a hot, semifluid material, can move up to the surface and be ejected as lava. Our feelings are linked to what is happening on our planet. Our fire — our rage — is an active and receptive grief cry. We can speak and listen, surrender and serve, and offer ourselves. We can embody what we receive as responses arise through images, emotions, words, dreams, or sensations. To live and die the visions we are given is a prayer.
Death
An ongoing relationship with death changed my life and kept me close to the Mystery. My scare with cancer did not end once I was in remission. Symptoms I felt when I had cancer — pressure in my chest, a chronic cough, nausea — sometimes returned. I had frequent CAT scans after I recovered, checking to see if it had reappeared. Statistically, the odds of a reoccurrence were high. I worried cancer would return, and I’m incredibly grateful it did not.
Death will claim all of us and those we love one day. It preys on us, bringing us to our knees in humility, inspiring us to pray and listen. Death initiated me into the mysteries, connecting me more deeply with my soul and the sacred. Nature is a place where I’ve always experienced the holy. When I had cancer, I also encountered a divine presence within me. I didn’t know what it was then. Now I understand it as an aspect of my mythic soul.
Our death can feed the spirits if we offer our lives to what matters. According to Martín Prechtel, young people in the Tz’utujil Mayan village where he lived “wrestled with death” during their initiation ceremonies. They tried to court their souls back from death with eloquence. Death was likely to agree to give them their souls only if the initiates committed to “ritually render a percentage of the fruit of [their] art, [their] eloquence, and [their] imagination to the other world.” The Earth and Spirit are fed by how we live and die. I imagine them starving and grieving for people to listen, create beauty, and give back. When we live and die eloquently, our lives and deaths nourish the spirit world, like a grandmother tree nourishes a forest in her life and death.
Guiding on rivers, I sometimes feel close to death. Praying for my life, I am surprised by the images that arise and remind me of what I love and value — the sacred beauty of wild places; quiet moments alone with my body and my muse; being with loved ones, my dog Xander, friends; swimming or rafting; water.
On quests, I guide others to put their lives on the altar if they are emotionally and developmentally ready. Seeking a psychospiritual death is part of their prayer to receive a vision of their deeper purpose. People sometimes encounter their souls on their deathbeds, but they have no time left to live it. Intentionally letting go of the familiar and stepping into a liminal unknown is a kind of death, and visions of soul or other extraordinary or numinous possibilities can come. Some questers seek an initiatory dismemberment, hoping to receive what David Whyte calls
your own truth
at the center of the image
you were born with.
In a meadow in the Colorado high country, twelve people stand at the edge of a portal made of sticks, pine cones, and flowers. A deer peers out from behind a ponderosa pine. Quaking aspens, lupines, and bluebells surround us. Each person reads their prayer before walking across the threshold to fast alone in the wilderness for three days and nights.
Initiation ceremonies like these were common in ancient cultures of indigenous and nature-based peoples, and some still do them. Yet, as Martín Prechtel explained, when an entire culture “refuses to wrestle death with eloquence, then death comes up to the surface to eat us in a literal way, with wars and depression.” Perhaps if modern Western culture supported its people to grow and face death, it would stop consuming all life on the planet.
The dominant culture will not last. Founded on the principles of individualism, capitalism, human supremacy, white supremacy, and colonialism, this mainstream culture is incompatible with the Earth’s living systems. Yet industrial civilization continues on the path of futile addiction to an unsustainable lifestyle, in denial of its impending collapse.
The world will be healthier once the dominant culture ends — animals, plants, water, soil, developing nations, indigenous cultures, and rural people. The sooner it comes to a halt, the more animals, fish, trees, and rivers will remain, and the more likely it is that we will have sustainable food sources for future generations. Waiting for things to unravel may make the crash worse for humans and nonhumans living through it and those who come afterward.
If only the ecological crisis would catalyze radical change that would compel industrial civilization to let go of harming the natural world to keep itself alive. Government and corporate leaders and the systems of power that rule society do not seem willing to put global empire on the ceremonial altar, despite how much harm it causes. The global empire has been going on for a long time without any significant shift. Individuals and communities need to reclaim the power to take the necessary courageous steps to ensure global empire is put on the altar. We can let go of what we don’t believe in and know isn’t working. We can align with what and who truly matters.
Visionary Power
Modern culture has separated us from our land and the instinct to protect it. We reclaim power when we deepen our relationship with the Earth and descend into the heart of our planet to grieve and receive visions for our souls and the world. Visions imbue us with mysterious powers and guide us into greater alignment with nature in ways our minds can’t conceive. Dreams are real. Listening gives us authentic power by which we can change the world, bringing together our visionary and revolutionary natures.
When we let go, we don’t know what is next. We descend into our prerational instincts, listen and attune to our planet home, and invite our visionary selves to guide us. A caterpillar offers her life in the cocoon, not knowing she will metamorphose into a butterfly. We can liquefy in our wild imagination and pray within the dark Earth. Feeling our watery souls and the water flowing under the ground, we can pray for a vision to help us restore forests, birds, oceans, and justice. Yearning for a world where the sacred is blended with all we do, we can partner with the dream of the Earth. Will the universe hear us and respond?
I close my eyes and remember visions — mine and others’ — that have sprung forth from the depths of wild nature and dreamtime. I remember springs I have drunk from in the wild, my lips on a mossy rock, my mouth filling with the sweet flavor and vibrant texture of waters that have long gestated in the dark Earth until they were ready to rise. I lean in and receive the generosity of water, longing for her elixirs to stir visions of ways to halt the human-caused harm and restore and nourish her ecosystems back to life.
A Wild Yoga Practice for Praying within the Dark Earth
Go out at night or find a dark place in nature, be present in your body with all your feelings, and listen, wait, and pray. Find a cave or other wild place where you can sit in darkness. Imagine yourself deep inside the Earth. See if you can sense the place where water arises or feel her heartbeat. Imagine you are gestating in the underground heart of the world. Wait and listen. Notice what you feel and what arises. Ask the Earth what she wants. Explore whatever comes with all of your senses. Write or create art to honor the visions you receive. Let them guide your actions in the world.
About Wild Yoga: A Practice of Initiation, Veneration & Advocacy for the Earth
Wild Yoga invites you to create a personal yoga practice that seamlessly melds health and well-being with spiritual insight, Earth stewardship, and cultural transformation. Wilderness guide and yoga instructor Rebecca Wildbear came to yoga after a life-threatening encounter with cancer in her twenties. Over years of teaching and healing, she devised the unique and user-friendly practice she presents in Wild Yoga. In this book, she guides you in connecting to the natural world and living from your soul while also addressing environmental activism. Whether you are new to yoga or an experienced practitioner, by engaging in this vibrant approach, you’ll discover greater levels of love, purpose, and creativity, along with the active awareness we know our planet deserves.
In this video produced by New World Library, Rebecca Wildbear discusses how Wild Yoga connects us to the Earth. Check out this excerpt from the book, “Playing Your Part in the Symphony,” on the publisher’s website.
Rebecca Wildbear is the author of Wild Yoga:A Practice of Initiation, Veneration & Advocacy for the Earth and the creator of a yoga practice called Wild Yoga, which empowers individuals to tune in to the mysteries that live within the Earth’s community, dreams, and their own wild nature so they may live a life of creative service. She has led Wild Yoga programs since 2007 and guides other nature and soul programs through Animas Valley Institute. Visit her at http://www.rebeccawildbear.com.
A criminal slips a police officer a handful of bills and walks free. A businessman buys a politician with a briefcase full of cash. We often think of bribery and corruption in these blatant terms, and as something that happens in poor countries, elsewhere.
But corruption often looks different.
In the United States, where I live, corruption is common. It’s also mostly legal.
In fact, dirty money has become part of the political fabric of our nation. It has become normalized, institutionalized, and even regulated. And yet, the effects of this corruption are just as insidious and destructive as blatant payoffs. Corruption is a rot in our political system, and it is spreading.
This article is about American corruption, but the story will be told by looking at one particular Canadian mining company called Lithium Americas, which is working in the United States through a wholly-owned U.S.-based subsidiary, Lithium Nevada Corporation.
For two and a half years, I’ve been fighting Lithium Nevada to stop them from destroying Thacker Pass — a biodiversity hotspot and Native American sacred site known Peehee Mu’huh in the Paiute language that is in northern Nevada, just shy of the Oregon border. Lithium Nevada, as you have probably guessed, wants to turn this place into an open-pit lithium mine.
This is a special place. Thacker Pass is home to dwindling sage-grouse, Pronghorn, mule deer, and golden eagles. It’s a migratory corridor and climate change refuge. It’s the watershed for local communities, and the site of two massacres of Paiute people, including one on September 12, 1865 in which US Army soldiers killed between 30 and 50 men, women, children, and elders in a surprise attack at dawn. It’s been recognized by the Federal Government as a “Traditional Cultural District,” a landscape of outstanding importance to Native American history and cultural identity.
And right now, as you read this, it is being destroyed by a corrupt corporation and a corrupt government. Bulldozers are rolling and centuries-old sagebrush, millennia-old artifacts, and the lives of precious desert creatures are being crushed under metal treads.
How is this possible? How, in a democracy where people have the right to protest, to speak out, to comment, to petition, to file lawsuits, how is it possible to have such a miscarriage of justice? And more broadly, how is it possible that our governmental system is failing to address the ecological catastrophe we are facing: the 6th mass extinction of life on Earth?
Part of the answer is corruption, which we can break down into five categories: lobbying, writing laws, the revolving door, campaign contributions, and community bribery. Let’s look at each in turn, using Lithium Americas and Thacker Pass as an example.
Lobbying: How Corporations Gain Disproportionate Access
Lobbying is based on a simple principle: that government officials should listen to their constituents.
Transparency International defines lobbying as “Any activity carried out to influence a government or institution’s policies and decisions in favor of a specific cause or outcome.”
“Even when allowed by law,” they say, “these acts can become distortive [harmful to democracy and justice] if disproportionate levels of influence exist — by companies, associations, organizations and individuals.”
Today’s lobbying is not the simple practice of people talking to their elected officials. Instead, it’s a tightly regulated $3.73 billion industry dominated by political insiders and major corporations, rife with corrupt “revolving doors,” and matched by at least $3-4 billion in “shadow lobbying” that isn’t regulated or disclosed to the public in any way.
The regulation of lobbying is essential to its proper functioning as a method of corruption. As Ben Price, National Organizing Director at the Community Environmental Legal Defense Fund, puts it, “regulation is not so much a way to curb corruption, but more to the point, regulations legalize the corruption by defining the limits to it that will be disallowed.”
“In doing so,” he continues, “the principle effect of regulations is to shield bribery from legal liability by legalizing enough of it to serve the purpose of the corporate legislative influencers.”
Like advertising, corporations use lobbying because it works.
Studies have found that spending more money on lobbying and campaign contributions results in direct reductions in federal taxes, state taxes, and more federal contracts. One analysis looking at only the nation’s 200 most “politically active” corporations found they spent $58 billion on lobbying the federal government and “campaign contributions”[i] between 2007 and 2012, but received $4.4 trillion in federal subsidies, contracts, and other support during the same time period. That’s a 7,580% return on investment.
Another study found even bigger returns: “on average, for every dollar spent on influencing politics, the nation’s most politically active corporations received $760 from the government” — a 76,000% payout.
Corporations are Writing Our Laws
Corporations use lobbyists because their wealth allows them disproportionate access to the government, meaning that they can build relationships with politicians and staffers, influence policy, share ideas, and even draft legislation. They can also bribe judges, as the recent Clarence Thomas corruption scandal shows. But it goes further. As one report in NPR notes, “It’s taken for granted that lobbyists influence legislation. But perhaps less obvious is that they often write the actual bills — even word for word.”
Our laws are being written by corporations.
And this isn’t just a federal problem. A 2019 USA Today investigation found more than 10,000 bills introduced to legislatures in all 50 states over an 8-year period were “almost entirely copied from bills written by special interests.” The report also notes that their investigation detected these bills using automated techniques, and “the real number is probably far higher.”
Our politicians rarely write laws. Instead, corporations and lobbyists write laws; congress sells the laws to the public; then lobbyists pay their congresspeople in campaign contributions, Super PAC funding, and revolving-door job opportunities – topics we will look at next.
The Revolving Door
Another way that corruption has become endemic inside the government of the United States is through what’s known as the “revolving door.”
The revolving door refers to the common practice of corporate employees quitting their jobs and going to work in the government, and vice versa. It’s quite common for government employees and elected officials to quit or end their terms and immediately get jobs in the industries they were supposedly regulating.
This is a sort of “retroactive bribery” where government officials do what corporations want, then get paid off afterwards. And it’s completely legal.
Occasionally there will be stories of lobbyists who stray into outright bribery — Jack Abramoff, notably — but these stories are rare, not because corruption is uncommon, but becauseyou don’t really need to break the law as a corporation: you wrote the laws. And you did it deliberately to make your bribery and influence campaigns legal.
As of 2016, about half of retiring senators and a third of retiring House Representatives register as lobbyists to collect their checks. This is equally common among Democrats and Republicans.
Lithium Nevada Corporation’s Lobbying Activities (the ones we know about)
Harbinger is “a leading federal government and political affairs firm” that was founded by and employs former high-level Republican congressional aides and political operatives. They have been listed as among the top lobbyists in Washington D.C. and made a total of $10.9 million in 2021 from a client list which includes the airline industry, major banks and investment firms, mining companies, biotech, the military-industrial complex, Facebook, electric utilities, General Electric, and the oil and gas industry.
“We leverage our experience as former senior staff to the Congressional Leadership and the Executive Branch to position clients for a seat at the decision-making table,” they write on their website. They continue: “[Harbinger is] founded on the belief that every client deserves partner-level legislative expertise” — a “boutique model” — that they use “for one simple reason: it gets results.”
In the state of Nevada, Lithium Nevada Corporation has hired at least 4 lobbyists since 2017 from two businesses: Argentum Partners, “a full-service strategic communications firm… with a hungry, energetic, and experienced team of lobbyists,” and Ferrato Corporation, “a full service bi-partisan public affairs firm.”
Notably, Lithium Nevada’s Argentum lobbyists included Mike Draper, who “helmed the media relations and public affairs for the planning, permitting, construction and opening of the Ruby Pipeline, the largest natural gas pipeline in North America.” The Ruby Pipeline was fought vehemently by environmentalists and Tribes in 2009 and 2010.
Campaign Contributions
Another technique of legalized corruption is “campaign contributions,” also known as donations to politicians.
Many countries in the world place strict limits on the amount of money that people can donate to political candidates, or even have political campaigns funded by the government, removing the influence of money almost entirely. The United States is not one of those countries.
Elected officials in the United States are desperate for money. The average U.S. senator has to rase $14,000 a day just to stay in office — and that’s once they’re already elected. This is true for both Democrats and Republicans, which is why corporations, both directly and through their lobbyists and employees, tend to play both sides by donating to both political parties.
For example, Jonathan Evans, CEO of Lithium Americas Corporation, donated at least $10,250 to political candidates between 2021 and 2022 including Catherine Cortez Mastow (Democratic Senator from Nevada) and Mark Amodei (Nevada’s Republican Governor). George Ireland, Board President of Lithium Americas, has donated at least $19,800 to candidates since 2011, including $500 to the Trump campaign and $6,600 to John Hickenlooper. Data from OpenSecrets.org shows that 7 other Lithium Americas employees, Board members, and associated parties gave at least another $10,819 to political candidates between 2018 and 2022.
These amounts don’t include the MUCH larger political contributions given by employees and family members of Harbinger Strategies, who gave $392,842 to political candidates in the 2020 election cycle alone.
Many of these people donated up to the legal limit, implying that if the limit were higher, they would give more money — and perhaps that they would seek ways to circumvent contribution limits via so-called “Super PACs” and other dark money techniques.
Keep in mind that less than 1.5% of Americans donate more than $200 to political candidates or parties in any given year. This is the domain of the wealthy.
The Payoff
Lithium Americas money is well-spent.
In what appears to be a quid pro quo for their lobbying and campaign contributions, Lithium Americas Corporation has been granted a total of $8,637,357 in tax abatements from the State of Nevada, including a partial sales tax abatement worth $5 million, a $3.3 million property tax abatement and about $225,000 in payroll tax abatements. That money is unavailable for schools, healthcare, social services, small business assistance, environmental programs, etc.
From the Federal Government, Lithium Americas has received a loan from the Department of Energy’s “Advanced Technology Vehicles Manufacturing Loan Program” (ATVM) which is likely to cover “up to 75% of the Thacker Pass’ total capital costs for construction.”
This loan program offers highly favorable terms that amount to a significant subsidy of as much as $3 billion USD.
Based on a very conservative estimate for Lithium Americas Corporation lobbying and employee campaign contribution of, say, $400,000, they’re looking at a return on investment of 2,100% — and that’s before including the massive financial value of the ATVM loan.
Community-Level Bribery
Corruption in politics is often matched with corruption at a local level.
Lithium Americas’ plans to destroy Thacker Pass have created serious community opposition among farmers and ranchers from the rural areas closest to Thacker Pass, among local citizens in the nearby town of Winnemucca, among environmental groups concerned about impacts to wildlife, plants, air, and water, and among Native American tribes concerned about their sacred and culturally important sites, animals, and medicines.
The response has been predictable. Anti-mining activist Joan Kuyek’s book Unearthing Justice: How to Protect Your Community From The Mining Industry describes the myths repeated incessantly by Lithium Americas and almost every mining company:
“The mine will create hundreds of jobs and enrich governments.”
The mine can make community members rich and solve all of their social and economic problems.”
“Modern engineering will ensure that the mine doesn’t damage the water, air, or the wildlife.”
When these myths are exposedasfalse, they resort to legalized bribery. At Thacker Pass, that takes the form of Lithium Americas Corporation paying for a new school for the community of Orovada, and signing an agreement with one local Tribal Councilwoman for construction of a cultural center. One tribal member, my friend Shelley Harjo, wrote in response: “A few promised buildings and a cultural center do not supersede the responsibility we have to our ancestors before us nor our obligation to our unborn after.” Another Tribal leader in the region says of the mining companies, “They take advantage of our poverty.”
That poverty gives the mining companies serious leverage. Among community members at Fort McDermitt, rumors of bribery are common.
Lithium Americas’ Involvement in Human Rights Abuses Overseas
Lithium Americas has deep business links and personnel overlaps with Chinese state-owned mining corporation Ganfeng Lithium (the largest lithium company in the world). In fact, Ganfeng and Lithium Americas are co-owners of an Argentinian lithium mining company known as Minera Exar.
The Minera Exar mining project is located in the Andean highlands in the so-called “lithium triangle,” an arid region near the borders of Chile and Bolivia. Over the years that Minera Exar has been active in the region, they — like other lithium mining companies in the area — have come under criticism for serious environmental and human rights abuses.
“Mining companies have for years been extracting billions of dollars of lithium from the Atacama region… But the impoverished Atacamas have seen little of the riches… one lithium company, a joint Canadian-Chilean venture named Minera Exar, struck deals with six aboriginal communities for a new mine here. The operation is expected to generate about $250 million a year in sales while each community will receive an annual payment — ranging from $9,000 to about $60,000 — for extensive surface and water rights.
The exposé continues:
“Yolanda Cruz, one of the leaders of the village in Argentina, said she signed the [community benefits agreement with Minera Exar] but now regrets it. At the time she valued the opportunity to create jobs for her village. But she now worries, ‘we are going to be left with nothing.’ she said. ‘The thing is the companies are lying to us —that’s the reality. And we sometimes just keep our mouths shut,’ she said. ‘We don’t say anything and then we are the affected ones when the time goes by.’”
Meanwhile, Ganfeng Lithium recently announced plans to mine for battery metals in the Xinjiang region of China, where the Chinese Government has detained and imprisoned Uyghyrs and other Muslim groups in forced labor and indoctrination camps.
Waste of Government Funds
We are being told the main goal of lithium mining at Thacker Pass is to reduce greenhouse gas emissions. This is another lie, a new type of corporate greenwashing which is becoming increasingly common. In fact, many analyses actually find that the emissions reductions from switching to electric vehicles are relatively minor.
Producing a single electric car releases greenhouse gas emissions—about 9 tons on average. This average is rising as the size of electric cars is going up substantially. The more electric cars are produced, the more greenhouse gases are released. And so while EVs reduce emissions compared to gasoline vehicles, bigger EVs don’t reduce them much. Analysis from the Center For Interdisciplinary Environmental Justice says that electrification of cars in the United States will reduce national emissions by only 6 percent.
Further, producing lithium at Thacker Pass would require 700,000 tons per year of oil refining byproducts — sulfur, perhaps largely sourced from the Alberta Tar sands. While Thacker Pass receives billions in subsidies from the government, carbon emissions are continuing to rise.
Environmental activist Paul Hawken, as another example, doesn’t put electric cars in his top 10 climate solutions. In fact, it’s number 24 on his list, with almost ten times less impact than reducing food waste, nearly six times less impact than eliminating the use of refrigerants which are powerful greenhouse gases, and behind solutions like tropical rainforest restoration (about 5 times as effective at reducing emissions as is switching to EVs) and peatland protection (more than twice as effective).
Corruption and waste go hand-in-hand. The data makes it clear that if reducing greenhouse gases is your goal, subsidizing the Thacker Pass lithium mine is not a good use of government funds. It’s wasteful.
If you actually want to allocate government funds to effectively halt global warming, giving money to extractive industries is the exact wrong thing to do.
Instead, start with women’s rights, educating girls, and making contraception and family planning widely available. Start with economic relocalization initiatives. Start with insulating homes properly, which may have the biggest immediate carbon impact per dollar spent. Start with demand-reduction initiatives.
Stop wasting taxpayer money on subsidies to Earth-destroying corporations, and start taking actions that really matter.
The Banality of Evil
Lithium Americas’ corruption reminds me of what political philosopher Hannah Arendt called “The Banality of Evil.” Writing of Otto Adolf Eichmann, a Nazi officer who was one of the major organizers of the Holocaust, Arendt explains that Eichmann felt no guilt; indeed, he never even considered that what he was doing might be wrong: “He did his ‘duty’…; he not only obeyed ‘orders’, he also obeyed the ‘law’.”
As one article states, “[Eichmann] performed evil deeds without evil intentions, a fact connected to his ‘thoughtlessness’, a disengagement from the reality of his evil acts. Eichmann ‘never realised what he was doing’ due to an ‘inability… to think from the standpoint of somebody else’. Lacking this particular cognitive ability, he ‘commit crimes under circumstances that made it well-nigh impossible for him to know or to feel that he [was] doing wrong’.”
Lithium Americas is not killing people en masse, nor are they even among the “worst” mining companies. They may even be acting completely within the boundaries of the law. And yet they are complicit in cultural genocide, in ecological destruction for personal gain, and in what may be an even bigger crime against the future: greenwashing their destruction as positive and thus creating more financial and political incentives for more of this madness.
They believe that what they are doing is right and they are “following the rules.”
What Now?
The corruption at Thacker Pass is not unique. Lobbying, campaign contributions, greenwashing, and community bribery is common in the United States and across much of the world. I believe there is likely much more corruption that we are not aware of. Perhaps there really are briefcases full of cash being exchanged. We can only speculate. And, this article has not even begun to discuss the government complicity in lawbreaking, corruption, and ethical violations at Thacker Pass — a story that is, in some ways, even more sordid.
All of which is part of why academic analyses of the United States tend to show “economic-elite domination” rather than true electoral democracy or pluralism. The wealthy are running our country (and indeed, the world) Our government is corrupt, corporations are running rampant, and our world is being destroyed.
For many, the situation we find ourselves in is paralyzing. What can do in the face of this?
When I first came out to begin protecting Thacker Pass and setup a protest camp on the planned mine site in the depths of winter 2021, I had no illusions. I knew that the courts weren’t likely to save us. Remember, the laws were written by corporations. I knew that public commenting wasn’t going to work; the regulations are written to favor corporate interests. I knew that the government wasn’t going to help, since the politicians are mostly bought and paid for. I even knew that standard methods of protest would likely be ineffective, given the repression tactics and divide-and-conquer strategies that have been honed over centuries by corporations and colonizers.
As a society, we find ourselves in the midst of the 6th mass extinction event, a global climate catastrophe, and seemingly terminal overshoot. And as an environmental movement, despite our brave and inspired action, it has not been enough.
Whether you agree that this is needed or not, we can all agree that what we are doing isn’t working. I don’t have all the answers. But what I do know is that it’s time to go further.
This article was originally published on Earth Day 2023. Since then, there have been developments in Thacker Pass. Direct action has been able to halt mine construction for the moment. Read more about it here.
Featured image: Resistance in Thacker Pass by Max Wilbert
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