Editor’s note: Wind farms are not a solution to ecological destruction, especially not when built in protected reserves. Singapore-based company Rizal Wind Energy Corp. (RWEC) is drilling illegally in wildlife sanctuary and ecotourism area Masungi Georeserve.
For this massive construction it is bulldozing forest to make roads. It needs diesel for the trucks and lube oil to run the wind turbines. Local environmentalists have protected the Masungi Georeserve over generations through educating local people and engaging in struggles against land grabbing.
This important work is dangerous: park rangers are shot, the army arrests workers and the government sends their agencies with legal threats.
Despite having considered giving up, conservationists won’t surrender: “If we abandon it, who will look after the wildlife?”
Everyone who is able to get active in these times of ecocide should ask themselves this same question.
Surprise Discovery of Wind Farm Project in Philippine Reserve Prompts Alarm
In late 2023, conservationists monitoring the Philippine’s Masungi Georeserve were surprised to encounter four drilling rigs operating within the ostensibly protected wildlife sanctuary. The construction equipment belongs to a company building a wind farm within the reserve, which claims to have received the necessary permits despite the area’s protected status. Masungi Georeserve Foundation, Inc. (MGFI), the nonprofit organization managing the site, has launched a petition calling for the project to be canceled, saying that renewable energy generation should not be pursued at the expense of the environment.
Drilling for windfarms without permission
Conservationists have expressed alarm over the surprise discovery that a Singapore-based company has started construction of a wind farm inside the Philippines’ Masungi Georeserve.
The Masungi Karst Conservation Area (MKCA), declared a strict nature reserve and wildlife sanctuary since 1993, is home to more than 400 wildlife species. The site is located in Rizal, a province about 60 kilometers (37 miles) south of the Philippine capital, Manila.
Drone images from late 2023 captured by the Masungi Georeserve Foundation, Inc. (MGFI), the nonprofit organization that manages the site, showed that Rizal Wind Energy Corp. (RWEC) was behind the construction, drilling to build 12 wind turbines as part of a renewable energy project. RWEC is owned by Singapore-based energy developer Vena Energy.
“This development entails widespread road construction and raises significant concerns for local wildlife, particularly threatening birds and bat populations,” the foundation said in a statement on Feb. 12. The group estimates that 500-1,000 hectares (about 1,200-2,500 acres) of the MKCA could be affected by the project, as it would require extensive road networks that may lead to forest clearing, vegetation damage, and visual disruption of the natural landscape.
The MKCA, previously commercially logged and barren, has been undergoing forest restoration since 1996 through a joint-venture agreement between the Department of Environment and Natural Resources (DENR) and Blue Star Construction and Development Corp., owned by the founder of Masungi Georeserve Foundation Inc. In 2016, when the foundation was formally established, Masungi also opened to the public as an ecotourism site, generating revenue to support ongoing restoration efforts in the area.
Green greed disturbs protected zone
Of the more than 400 flora and fauna species that call Masungi home, around 70 are endemic to the Philippines, including the Luzon tarictic hornbill (Penelopides manillae), which is nationally listed as vulnerable, and the Luzon mottle-winged flying fox (Desmalopex leucoptera), one of the world’s largest bats and internationally categorized as vulnerable.
In an online signature campaign against the construction of the wind farm, the group said this “misguided energy development” is the latest threat to Masungi, which already faces illegal logging, land grabbing, quarrying, and violence against its forest rangers. These challenges exist even though Masungi is part of the 26,000-hectare (64,500-acre) Upper Marikina River Basin that was declared a protected landscape in 2011.
The Masungi management said this venture “marked a disturbing violation” of a 1993 administrative order by the DENR prohibiting industrial or commercial uses of Masungi. The organization added that the wind farm project also shows a “blatant disregard” for the area’s designation as a strict protection zone in its own management plan.
As per the Philippine environmental impact statement system, projects that plan to operate in ecologically sensitive zones like Masungi need to obtain an environmental compliance certificate from the DENR prior to commencing activities.
Wind farm in the Philippines
Over four years of developing the Rizal wind farm, Vena Energy said that, “being mindful of its environmental impact,” it has secured various Philippine government permits, including an environmental compliance certificate, protected area management board clearances, and a certificate precondition, following an environmental impact assessment study and consultations with Indigenous peoples.
“Vena Energy assures the public that it continues to maintain open dialogue with stakeholders and is always willing to work with concerned parties to achieve the common good,” Angela Tan, the company’s corporate communications chief, told Mongabay in an emailed statement. The company has not responded to a request to verify its permits.
Coincidental discovery
MGFI says it was never formally informed of the project, which is reportedly nearing commercialization. Instead, georeserve staff discovered the project during routine monitoring of the site. MGFI advocacy officer Billie Dumaliang and her team periodically fly a drone over the reserve to monitor land changes, whether these are caused by fires, clearings, or new structures. In late 2023, they said, they were shocked to see four drilling rigs.
Zooming in on the photos, they discovered that RWEC was behind the drilling. “We immediately searched for their contact so that we can reach out to them and find out more about the project before reacting,” Dumaliang told Mongabay in an email on Feb. 21. “Nonetheless, we were surprised because as designated caretakers of the area, we were not informed of any wind development underway within the Masungi Karst Conservation Area.”
Hoping to persuade the company to relocate, MGFI did not publicize the issue until Feb. 12. This was after two meetings with company representatives where MGFI told them “they are on the wrong track.” According to MGFI, though, the company remains determined to build the wind farm inside Masungi, claiming it will undertake “‘mitigation measures.”
“However, mitigation is superficial if the site selection is wrong in the first place,” Dumaliang said, further expressing disappointment over what she describes as the company’s failure to adhere to emerging environmental, social and governance principles in the alternative energy industry.
“There are many other places to build colossal wind turbines — why do it inside a sensitive karst ecosystem and wildlife sanctuary which cannot be replaced?”
Touching interviews about the activists protecting Masungi Georeserve.
Wind power push
The Philippine government has promoted wind energy development to help meet its target of increasing the share of renewables in the country’s energy mix from 32.7% in 2022 to 50% by 2040. As of 2022, the country’s wind installed generating capacity stood at 427 megawatts, projected to rise to 442 MW by 2025. Since the enactment of a renewable energy law in 2008 up until November 2023, contracts have been awarded to 239 wind power projects. This includes RWEC’s 603 MW (potential capacity) project spanning Rizal and Quezon provinces, listed by the country’s energy department as in the predevelopment stage.
MGFI said wind energy development shouldn’t be pursued at the expense of the environment. “The transition to renewable energy and nature-based solutions such as reforestation and biodiversity conservation should go together. There should be no conflict between the two if the transition to renewable energy is done in a responsible manner,” Dumaliang said.
“If renewable energy development falls under the usual trappings of greed and capitalism, then we risk doing more damage than good.”
The group, along with 30 other civil society organizations, has demanded the revocation of RWEC and Vena Energy’s permits in the MKCA “on scientific grounds and the lack of public consultation.” It’s also seeking outright rejections for similar applications in this wildlife sanctuary, which is meant to be off-limits to industrial and commercial activities.
Editor’s note: We wrote this article to give you a historical and current background of how people of the Philippines work relentlessly against dam constructions. It is a summary of the book Mapping Anti-Dam Movements: The Politics of Water Reservoir Construction and Hydropower Development Projects in the Philippines by Fernan Talamayan of the National Yang Ming Chiao Tung University.
The Filipinos, of which some of them are DGR allies, bravely try to protect water and land, even though the military persecutes and sometimes kills them for doing this.
A few years ago two DGR members went to the Philippines to exchange training and struggle methods. Since then the connection has developped into an ongoing solidarity, where we are able through donations by readers like you to support the allies’ activism and work together in grassroot projects. DGR Asia Pacific Facebook page: https://www.facebook.com/dgrasiapacific/
By Mary Ann Jasper and Benja Weller
The people of the Philippines Archipelago are known as one of the world’s “most vibrant and advanced” multicultural society. They know how to organize in different affinity groups such as youth groups, workers alliances, and indigenous women’s groups, and how to build a culture of community and resistance to engage in important issues that the government fails to address.
There’s been more research done on the anti-mining movement in the Philippines, and less research on the anti-dam movement. But dam building is as relevant, and impacts as many local people, as mining projects do. National organisations such as the Haribon Foundation, Infrawatch PH and the Philippine Movement for Climate Change are also involved in helping the anti-dam movement.
Development means less indigenous land
Most regions affected by dam building are indigenous ancestral lands around the Manila metro area, because the country’s capital suffers chronic water shortages.
The indigenous peoples in the Philippines are the most marginalized people regarding health care, education, and income. This dates back to the late 19th century where the Spanish colonialists, on the basis of a new law, took away the land of indigenous peoples.
The existing Philippine law should protect indigenous peoples with it’s “Freedom, Prior and Informed Consent” policy and “The indigenous peoples rights act of 1997”. Instead research of Fernan Talamayan shows that these rights are being violated across the country. The Philippine government supports hydro power dam projects under the declaration of “development” and “clean energy” in order to purportedly create more jobs and solve the energy crisis.
“Red-tagging” as a method to silence people
In announcing the construction of the New Centennial Water Source Kaliwa Dam 2019, President Duterte pointed out that his government will push infrastructure projects at the cost of indigenous and environmental concerns:
“Let me be very clear to the citizens. You have every right to protest [infrastructure development] if it places your life in jeopardy, but if the safeguards are there between your concerns and the crisis that you’re trying to avoid, I will use the extraordinary powers of presidency.”
In other words, he sees no alternative for the water crisis other than dam building, whereas the indigenous peoples aim for restoring the true source of fresh water: healthy forests and watersheds.
The government uses a method called “red-tagging”, where it willfully accuses the most influential members in the anti-dam movement of being supporters of the New People’s Army (NPA), an armed wing of the Philippine Communist Party. That gives the military a mandate to surveille, harass and even kill these innocent local people.
These extrajudicial killings and other forms of state violence can weaken or strengthen anti-dam movements. While they can intensify the popular call for justice, they are also used to directly intimidate indigenous communities and force them to sell their lands to the government.
Stopping the Laiban dam
The Philippine state, meanwhile, employs divide and conquer tactics to manipulate local people into voting for the dam building by using shady voting methods which can cause division between the community members.
But if the protests stay strong, then the government’s dam-building plans can be stopped, as we see in the case of the Laiban dam project: The pressure of mobilization of the opposition consisting of religious groups, farmers, local environmental justice organizations, fisherfolk, local scientists and professionals stopped the construction of this dam in 2019.
A Metropolitan Waterworks and Sewerage System (MWSS) commented on the halt of the project, saying that “Laiban is out, insofar as this administration is concerned, because of the social engineering nightmare that we’ll encounter in resettling 4800 families”.
Nonetheless the success of the opposing groups was overshadowed by several extrajudicial killings of engaged activists and indigenous peoples who the Philippine military harrassed prior to their murders.
No livelihood nor income when resettling
The same story of state-sponsored violence continues in other anti-dam construction projects.
A local group called Peasant Movement to Free the Agno (TIMMAWA), against the construction of the San Roque Dam, which several national and international environmental justice organizations supported, had a leader called Jose Doton or Apo Jose. He received death threats and was surveilled and “red-tagged” by the Armed Forces of the Philippines (AFP) as a “communist sympathizer and a terrorist” before he was killed on May 16th 2006 near his home in San Nicholas, Pangasinan in northern Luzon.
Even when such extreme methods aren’t being used, indigenous peoples are paid to leave their ancestral land – but these resettlements under the Philippine law to other locations don’t turn out as successful as promised by the government.
One member of the Ibaloi people, who had to leave their land to make way for the San Roque Multipurpose Project, says in an Interview by Imhof:
“Before we moved, we were far better off. We had smaller houses but we had sources of livelihood. We could eat, grow vegetables, do gold panning. Here we need money to survive, but we have no source of income.”
The consequences of the Kaliwa Dam in 2019, where indigenous peoples lost their sacred burial sites and fishing and hunting grounds, led to the destruction of their culture and source of livelihoods in such a way that future generations may not be able to survive.
Communities mobilize against San Roque dam
The dam in the Pangasinan Province in northern Luzon stopped the natural overflow by the Agno River which was a traditional method used by farmers of San Nicolas to irrigate their fields. When the region is struck by strong typhoons, as happens frequently in the Philippines, the dam needs to release excess water which causes major flooding. In 2009 the release of excess water killed 57 people and destroyed crops and infrastructure worth billions of dollars.
It is no surprise therefore that local communities accompanied the building of the San Roque dam on the same river by huge protests: They filed lawsuits, engaged in judicial activism and media-based activism, sent letters and petitions to government officials, and mobilized public campaigns and street protests.
Philippine’s wildlife needs rivers
The survival of endemic wildlife is also in danger, as the planners want to build the dam within the National Wildlife Sanctuary (NPWS) and would directly impact 96 endemic species. Among those are the endangered Raflessia Manillana corpse flower, the Philippine mahogany and the endangered Philippine eagle. When dams are being constructed, entire ecosystems of rivers collapse and rainforests are destroyed, causing the loss of countless individual animals and species.
Despite all the threats and repression that local people have to endure, their opposition against dam building stays strong. When the solution of the government to energy crises in the Philippines is “development”, environmentalists and indigenous peoples ask, “development for whom?” and do everything in their power to keep protecting the livelihoods and rich ecosystems all of the Philippines depends upon.
The population in the Philippines is among the fastest growing in the world and consequently the Philippine government faces an enormous challenge as to whether it can provide for its human population without obliterating the environment that provides the basis of life.
Here you can find the above mentioned book, it’s worthwhile to read:
On Tuesday, December 5th, from 1 pm to 2:30 pm, following a federal judge’s dismissal of their latest lawsuit, the Reno-Sparks Indian Colony (RSIC) will hold a press conference on their court cases against the Thacker Pass lithium mine.
Members of the media are invited to attend the press conference, which will be held at RSIC’s Multipurpose Room, 34 Reservation Road, Building A, Reno, NV. The press conference will also be available by zoom and will be live streaming on the RSIC Facebook page.
Speakers will include Chairman Arlan Melendez, who has led the Reno-Sparks Indian Colony for 32 years and is poised to retire at the end of this year; Michon Eben, the Tribal Historic Preservation Officer for RSIC; and Will Falk, one of the attorneys who has represented the tribe in the Thacker Pass court cases.
“We invite you to join us, as we continue our efforts to protect our sacred and culturally important site; considering it’s being destroyed right now,” said Chairman Melendez. Melendez is a nationally-respected Tribal leader and Vietnam war veteran who guided the Reno-Sparks Indian Colony through previous mining controversies, advocated for Tribal land protection and consultation rights, and helped coordinate the Tribe’s Thacker Pass strategy.
For two and a half years, Native American Tribes including the Reno-Sparks Indian Colony have been speaking out about the cultural importance of Thacker Pass, a remote mountainside in northern Nevada which Lithium Nevada Corporation plans to turn into a massive open-pit lithium mine to supply batteries for General Motors’ electric vehicles.
Thacker Pass is known as “Peehee Mu’huh” in the Paiute language, and is home to sacred sites, harvesting and hunting grounds, ceremonial areas, and the locations of two massacres of Paiute children, women and men.
On November 9th, Northern District of Nevada Chief Judge Miranda Du dismissed a second lawsuit filed in February of this year by the Reno-Sparks Indian Colony against the Bureau of Land Management (BLM) for allowing the Thacker Pass Lithium Mine to destroy sacred sites in Thacker Pass without concluding tribal consultation. The Reno-Sparks Indian Colony was joined by the Summit Lake Paiute Tribe , and Burns Paiute Tribe in the suit.
“We are very disappointed that the court is allowing Lithium Nevada to destroy the site of an 1865 massacre of Paiute peoples and a whole Traditional Cultural District before the Bureau of Land Management finished consulting with tribes about ways to avoid or mitigate harm to these sites,” says Will Falk. “While climate change is a very real, existential threat, if government agencies are allowed to rush through permitting processes to fast-track destructing mining projects like the one at Thacker Pass, more of the natural world and more Native American culture will be destroyed. Despite this project being billed as ‘green,’ it perpetrates the same harm to Native peoples that mines always have.”
Thacker Pass is located in northern Nevada near the Oregon border, where Lithium Nevada Corporation is in the first phase of building a $2 billion open-pit lithium mine which would be the largest of its kind in North America. The lithium is mainly destined for General Motors Corporation’s electric car batteries, which the corporation claims is “green.” Mine opponents call this greenwashing and have stated that “it’s not green to blow up a mountain.”
Lithium Nevada claims that its lithium mine will be essential to producing batteries for combating global warming. The Biden administration has previously indicated some support for Thacker Pass as part of the president’s climate policy.
Opponents of the project have called this “greenwashing,” arguing that the project would harm important wildlife habitat and create significant pollution, including greenhouse gas emissions. They say that electric cars are harmful to the planet and a different approach is needed to address the climate crisis.
To request the zoom link or to learn more about the RSIC community, culture, departments, economic developments, business opportunities and services, contact Bethany Sam, Public Relations Officer.
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Protect Thacker Pass and several named defendants are fighting a lawsuit filed against them by Lithium Nevada Corporation. We are seeking monetary donations to their legal defense fund. You can donate via credit or debit card, PayPal (please include a note that your donation is for Thacker Pass legal defense), or by check.
Image by Max Wilbert of the landscape at Thacker Pass before mining construction began.
Editor’s Note: The following is a testimony that Will Falk gave at Truth, Reckoning and Right Relationship with the Great Lakes on October 16 at the Rock and Roll Hall of Fame on the shore of Lake Erie, Cleveland. Here, Will relates Robert J. Lifton’s concept of claims to virtue to the destruction of the natural world. No matter how many stories we build to justify our destruction, at the end, the destruction of the natural world is never going to be ethical, and is going to destroy all life on Earth – including humans.
On April 17, 2013, while living in Milwaukee, WI and working as a public defender, I tried to kill myself in my apartment a few blocks from the shore of Lake Michigan. After I was released from the hospital – and while I was recovering, trying to understand what led me to the decision to try to take my own life – I spent every morning that spring and summer on a big red granite boulder listening to and watching Lake Michigan.
I heard her gentle freshwater waves breaking on sand. I heard the cries of sea gulls. I heard soft summer rains fall on the lake with the joyful song of water completing the long journey from the Earth’s surface to the clouds, across oceans and continents, to fall into the welcoming arms of more freshwater. I saw great blue herons stalking bluegill fish in the shallows. I watched bugs, butterflies, and songbirds crisscrossing the breeze, their flight patterns sewing stitches of color in the air. I smiled while children, celebrating their summer freedom, swam, played, and learned what it means to be human in a classroom far older than school.
Listening and watching like this pulled me from the despair that caused me to attempt suicide. Lake Michigan gave me the medicine I needed to recover. Lake Michigan truly saved my life. And, through my memories of that beautiful time, Lake Michigan continues to save my life.
Of course, the natural world also gives us life. All life depends on clean water, healthy soil, a habitable climate, and complex relationships formed by living creatures in natural communities. The Great Lakes are some of these natural communities. Because so much life depends on the Great Lakes, the needs of the Great Lakes are primary. Social morality must emerge from a humble understanding of this reality. Law is integral to any society’s morality, so law must emerge from this understanding, too.
One breezy June day in 2013, filled with gratitude because the natural world saved, gave, and continues to give me my life, I vowed to spend the rest of my life trying to save the natural world’s life. I am a lawyer. Law is one tool we have in the fight to protect the natural world. One of the first problems anyone who tries to use law to protect the natural world encounters is that our legal system is rooted in an assumption that the natural world is mere property for humans to use, exploit, and destroy. This is one of the main reasons we’re living in a time of intensifying ecological collapse – a time when humans may, in fact, be capable of destroying Earth’s life support systems.
I do not believe it is human nature to destroy the natural world. I believe it is human nature to recognize our kinship with the natural world, to recognize that the natural processes giving us life are sacred. I believe that it is human nature to insist that all of our relatives in the natural world, all of the processes giving us life, must be protected. My beliefs are supported by the reality that our ancestors lived for hundreds of thousands of years in traditional cultures that did not push the planet to the brink of total ecological collapse. All of those traditional cultures taught that nature is sacred and that we have a responsibility to protect our other-than-human kin.
So, what happened? If it is human nature to treat the natural world as sacred, why does our legal system currently objectify the natural world?
The simple truth is that people who are willing to exploit the natural world will, in the short term, always have more power than those who respect the boundaries of nature. Human cultures that are willing to take more from the land than the land freely gives eventually exhaust their land. When this happens, these cultures are confronted with a choice: either they look for new lands to take what they need or they collapse. Either they impose boundaries on themselves or they find new boundaries to break. When these exploitative cultures conquer new peoples and lands, their exploitative ideologies replace life-centered, traditional ideologies.
The history of the colonization of this continent is a crystal clear example of how this process has played out in history. Europeans exceeded the carrying capacity of their homelands and began establishing colonies around the world to funnel resources back to Europe. This process, which is ongoing, is genocidal and ecocidal. Traditional communities are massacred for defending the land. Traditional cultures are destroyed or driven underground because their teachings question whether all of this is inevitable. And, all of this is done, ultimately, to control the land and resources.
The psychologist, Robert Jay Lifton, who devoted his career to understanding the psychological justifications that made the Holocaust possible wrote in a 2014 New York Times opinion piece, “Over the course of my work, I have come to the realization that it is very difficult to endanger or kill large numbers of people except with a claim to virtue.” Lifton explained that the Nazis didn’t characterize their actions as mass murder, they were “purifying the Aryan race” and “creating more living space for Germans.” Here, Americans have made and use similar claims to virtue to justify atrocities. As Americans pushed Native peoples onto reservations and stole their land, they weren’t engaged in genocide against Native peoples, they were manifesting their destiny.
We can extend Lifton’s idea to the natural world. It is very difficult to destroy the natural world and kill large numbers of other-than-humans except with a claim to virtue. At the heart of one of the most dominant European mythologies – Judeo-Christianity – are claims to virtues like the one found in the Bible’s Book of Genesis where people were taught that they “have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on earth.” Armed with that justification, and the technologies made possible by that justification, Europeans have come to dominate this land and her indigenous peoples.
Western legal systems, heavily influenced by Christianity, provide more of these claims to virtue. Humans are not destroying whole natural communities with mines, pipelines, crops, and clearcuts, they are simply exercising their property rights. Corporations that pump toxins into lakes and rivers are not polluting, they are complying with democratically-enacted regulations. Conversely, humans trying to pass rights of nature laws are not protecting their kin, they are depriving corporations of due process and equal protection.
I hate to reduce the Great Lakes – beings so ancient and so powerful – to an argument based in human self-interest. Regardless, know this: Human bodies are mostly water. If you’re one of the estimated 35 million people in the United States and Canada who depend on Great Lakes watersheds and you’re hydrated right now, the Great Lakes are literally part of you. If carcinogens continue to be pumped into the Great Lakes, if climate change burns more of the Great Lakes away and causes algal blooms to become worse and more frequent, if oceangoing, industrial vessels continue to drag species that push native species to the brink of extinction into the Great Lakes, you will be harmed. No claim to virtue can protect you from that. This is, unfortunately, ecological reality.
If we’re truly going to stop the destruction and return human cultures to right relationship with the natural world, we must change our legal system from one that objectifies nature to one that recognizes that the needs of the natural world are primary, that the health of the Great Lakes is more important than the health of the economy, and that in killing our relatives in the natural world, we are killing ourselves.
We must insist that our legal system becomes biophilic or biocentric as opposed to anthropocentric. Biophilia means the love of life – of all life. Law must protect sea gulls and summer rain; blue herons and bluegill; bugs, butterflies, and songbirds; rivers, forests, grasslands, the Great Lakes, and all the human children who depend on them.
Anything less is simply suicidal.
Will Falk is an attorney, writer, poet, activist, and organizer with Protect Thacker Pass. Protect Thacker Pass is an “independent, grassroots collective of people” protecting the land and all life from a proposed lithium mine in the Central Basin, Nevada. For Thacker Pass Facebook click here.
DGR conducted its annual fundraiser on Ecology of Spirit. If you have missed it, you can view it here. You can also visit our auction for paintings, books, brownies and conversations. The auction will remain open till October 31.
Species extinction. Plastic pollution. Global warming. Catastrophic floods. Raging fires. The failure of coral reefs. Whales dying en masse. Forever chemicals contaminating mothers’ breast milk. Where is our spirit?
Our planet is in crisis. And while the wealthy and governments pour trillions into technological so-called “solutions,” things are spiraling out of control.
What if solving the ecological crisis depended on falling in love with the natural world, and acting to defend those we love?
What if a biocentric worldview — one which places the natural world at the center of our morality — could help us access the courage needed to stop the destruction?
On October 21st, join us for special 3-hour live streaming event on Facebook or Givebutter:
Ecology of Spirit: Biocentrism, Animism, and the Environmental Crisis — “the spirituality of the front lines.”
This live event will explore the connectedness of all life and focus on organized resistance to the destruction of the planet.
It starts at 1pm Pacific Time / 20:00 UTC, and features selectedspeakers including:
Tiokasin Ghosthorse
Tiokasin Ghosthorse is a member of the Cheyenne River Lakota Nation of South Dakota and has a long history with Indigenous activism and advocacy. Tiokasin is the Founder, Host and Executive Producer of “First Voices Radio” (formerly “First Voices Indigenous Radio”) for the last 27 years in New York City and Seattle/Olympia, Washington.
In 2016, he received a nomination for the Nobel Peace Prize from the International Institute of Peace Studies and Global Philosophy. Other recent recognitions include: Native Arts and Cultures Foundation National Fellowship in Music (2016), National Endowment for the Arts National Heritage Fellowship Nominee (2017), Indigenous Music Award Nominee for Best Instrumental Album (2019) and National Native American Hall of Fame Nominee (2018, 2019).
He was also awarded New York City’s Peacemaker of the Year in 2013. Tiokasin is a “perfectly flawed human being.”
Suprabha Seshan
Suprabha is a conservationistand environmental educator committed to the rewilding of habitat and human beings. She lives and works at the Gurukula Botanical Sanctuary (GBS) in the Western Ghat Mountains in India, which she often describes as a refugee center for hundreds of species of plants which are rescued from threatened places, and for the wildlife who they support.
Learning from nature to protect nature better is the work of GBS, through its integrated conservation practices in land, species and community-based ecological nurturance. On behalf of the GBS team, Suprabha received the prestigious Whitely Award for Nature in 2006.
Derrick Jensen
Derrick Jensen is a leading voice of cultural dissent. A longtime activist living in Northern California, he has been described as an “ecophilosopher in the anarcho-primitivist tradition.”
He explores the nature of injustice, how civilizations devastate the natural world, and how human beings retreat into denial at the destruction of the planet. His work examines the central question, “If the destruction of the natural world isn’t making us happy, then why are we doing it?”
Keala Kelly
Keala Kelly is a filmmaker and journalist living on Hawai’i Island. Her works depict the critical links between cultural, Film, and spiritual survival in the movement for Hawaiian self-determination and Indigenous peoples’ struggles for territorial and environmental survival.
She is an outspoken advocate for Indigenous self-representation in mass media. Keala is a Ted Scripps Environmental Journalism Fellow and has an MFA from UCLA’s School of Theater, Film and Television.
Lierre Keith
Lierre Keith is an American writer, radical feminist, food activist, and environmentalist. She began her public involvement in the feminist movement as the founding editor of Vanessa and Iris: A Journal for Young Feminists (1983–85).
During this same period, she also volunteered with a group called Women Against Violence Against Women in Cambridge, where she participated in educational events and protest campaigns.
In 1984 she was a founding member of Minor Disturbance, a protest group against militarism from a feminist perspective. In 1986 she was a founding member of Feminists Against Pornography in Northampton, Massachusetts. She is a founding editor of Rain and Thunder, a radical feminist journal in Northampton.
Sakej Ward
Sakej (James Ward) belongs to the wolf clan. He is Mi’kmaw (Mi’kmaq Nation) from the community of Esgenoopetitj (Burnt Church First Nation, New Brunswick). He is the father of nine children, four grandchildren and a caregiver for one. He resides in Shxw’owhamel First Nation with his wife Melody Andrews and their children.
Sakej has a long history of advocating and protecting First Nations inherent responsibilities and freedoms, having spent the last 21 years fighting the government and industry. This deep desire to bring justice to all Indigenous people has given Sakej experience in international relations where he spoke on behalf of the Mi’kmaq Nation at the United Nations Working Group for Indigenous Populations (WGIP).
For his efforts in protecting Indigenous people, freedoms and territory he has received the National Aboriginal Achievement Award.
Will Falk
Will Falk is a writer, lawyer, poet and environmental activist. The natural world speaks and Will’s work is how he listens. He believes the ongoing destruction of the natural world is the most pressing issue confronting us today. For Will, writing is a tool to be used in resistance.
Will graduated from the University of Wisconsin-Madison Law School and practiced as a public defender in Kenosha, WI. He left the public defender office to pursue frontline environmental activism.
So far, activism has taken him to the Unist’ot’en Camp – an indigenous cultural center and pipeline blockade on unceded Wet’suwet’en territory in so-called British Columbia, Canada, to a construction blockade on Mauna Kea in Hawai’i, to endangered pinyon-juniper forests in the Great Basin, and to Thacker Pass in northern Nevada where Will is trying to stop an open pit lithium mine from destroying a beautiful mountain pass.
Rebecca Wildbear
Rebecca Wildbear is a river and soul guide who helps people tune in to the mysteries that live within the Earth community, dreams, and their own wild Nature, so they may live a life of creative service. She has been a guide with Animas Valley Institute.
A long-time yoga teacher (since 2003) and a former faculty member at Nosara Yoga Institute (2008-2017), Rebecca created Wild Yoga™ — a practice of worship, veneration, and advocacy for Earth — while teaching yoga in a variety of wild places, including the tide pools of Costa Rica, the mountains and rivers of Colorado, and the ancient red rock canyons of Utah.
Max Wilbert
Max Wilbert is a third-generation organizer who grew up in Seattle’s post-WTO anti-globalization and undoing racism movement. He has been an organizer for more than 15 years. Max is a longtime member of Deep Green Resistance and serves on the board of a small, grassroots non-profit. He holds a Bachelor’s Degree in Environmental Communication and Advocacy from Huxley College.
His first book, a collection of pro-feminist and environmental essays written over a six-year period, was released in 2018. He is co-author of the forthcoming book “Bright Green Lies,” which looks at the problems with mainstream so-called “solutions” to the climate crisis.
Alan Clements
Alan Clements was one of the first Westerners to ordain as a Buddhist monk in Myanmar (formerly Burma). In 1984, forced by the dictator Ne Win to leave the country, Clements returned to the West and lectured on ‘The Wisdom of Mindfulness.’
In 1988, Alan integrated into his Buddhist training an awareness that included universal human rights, social injustice, environmental sanity, political activism, the study of propaganda and mind control in both democratic and totalitarian societies, and the preciousness of everyday freedom.
In the jungles of Burma, in 1990, he was one of the first eye-witnesses to document the mass murder and oppression of ethnic minorities by Burma’s military dictatorship, which resulted in his first book, ‘Burma: The Next Killing Fields?’ In 1995 a French publisher asked Alan to attempt re-entering Burma with the purpose of meeting Aung San Suu Kyi, the leader of her country’s pro-democracy movement and 1991 recipient of the Nobel Peace Prize.
The transcripts of their five months of conversations were smuggled out of the country and became the book ‘The Voice of Hope’.
Other special guests will attend the session as well. There will be opportunities to ask questions and participate in dialogue.
The mainstream environmental movement is mostly funded by foundations which don’t support revolutionary change. Radical organizations like Deep Green Resistance rely on individual donors to support our activism around the world, which is why “Ecology of Spirit” is also a fundraiser.
We’re outnumbered and we need your help.
There is a path out of the this crisis, and DGR is one of the organizations leading the way. But we can’t do it without you. We’re raising funds to support global community organizing, fund mutual aid and direct action campaigns, and sustain our core outreach and organizational work.
Whether or not you are in a financial position to donate, we hope you will join us on October 21st for this opportunity to connect with kindred spirit offering light in dark times!–
