Editor’s note: The Thacker Pass lithium mine project reflects more than one injustices in the world: greenwashing mines, denying U.S. atrocities against indigenous tribes, grabbing indigenous land against their will, ecocide. This article highlights some of these injustices.
A coalition of conservation groups on Tuesday joined Native American tribes in launching legal challenges to a proposed lithium mine in northern Nevada that critics say was “illegally approved” and will “irreparably damage” the delicate desert ecosystem and land where Indigenous peoples are seeking federal historical recognition of a genocidal massacre perpetrated by U.S. colonizers.
Members of the Western Watersheds Project filed an emergency motion in federal court Tuesday seeking an injunction against the Thacker Pass Lithium Mine in Humboldt County pending action by the 9th U.S. Circuit Court of Appeals to ensure the project—which would tap into the largest known source of lithium in the United States and was approved during the final days of the Trump administration—complies with federal law.
“This mine should not be allowed to destroy public land unless and until the 9th Circuit has determined whether it was legally approved,” Western Watersheds Project staff attorney Talasi Brooks said in a statement announcing the filing.
“There’s no evidence that Lithium Nevada will be able to establish valid mining claims to lands it plans to bury in waste rock and tailings, but the damage will be done regardless,” Brooks added, referring to the subsidiary of Canada-based Lithium Americas that is seeking to build the mine. Lithium is a key component of electric vehicle batteries, cellphones, and laptops.
The emergency motion follows a lawsuit filed last week by the Reno-Sparks Indian Colony, Burns Paiute Tribe, and Summit Lake Paiute Tribe in response to U.S. District Judge Miranda Du’s earlier ruling that largely favored Lithium Americas and rejected opponents’ claims that the project would cause “unnecessary and undue degradation” to the environment and wildlife.
Opponents, including the Reno Sparks Indian Colony, promise to continue fight to stop the mine.https://t.co/dLMIGM4puo
“When the decision was made public on the previous lawsuit last week, we said we would continue to advocate for our sacred site PeeHee Mu’Huh. A place where prior to colonization, all our Paiute and Shoshone ancestors lived for countless generations,” Arlan Melendez, chairman of the Reno-Sparks Indian Colony, said in a statement.
“It’s a place where all Paiute and Shoshone people continue to pray, gather medicines and food, honor our nonhuman relatives, honor our water, honor our way of life, honor our ancestors,” Melendez added.
All three tribes call Thacker Pass PeeHee Mu’Huh, which means “rotten moon”—a name given to honor the dozens and perhaps scores of Northern Paiute men, women, and children who were massacred by Nevada Cavalry on September 12, 1865.
Daylight was just breaking when we came in sight of the Indian camp. All were asleep. We unslung our carbines, loosened our six-shooters, and started into that camp of savages at a gallop, shooting through their wickiups as we came. In a second, sleepy-eyed squaws and bucks and little children were darting about, dazed with the sudden onslaught, but they were shot before they came to their waking senses…
We dismounted to make a closer examination. In one wickiup we found two little papooses still alive. One soldier said, “Make a cleanup. Nits make lice.”
The three tribes assert that all of Thacker Pass should be listed on the National Register of Historic Places.
Nevada tribes are seeking to add Thacker Pass, a culturally-important area slated for a lithium mine, to the National Register of Historic Places. https://t.co/roF71AYC86
“While Americans tend to focus on only the proud moments of American history, the shameful history of genocide perpetrated by the American government against Native Americas is nevertheless a broad pattern running throughout American history,” Michon Eben, the Reno-Sparks Indian Colony’s cultural resource manager, wrote in a 2022 letter to the U.S. Bureau of Land Management (BLM).
Eben added that the tribe “considers the destruction of its traditional cultural properties for another mine another act of genocide in the broad pattern running throughout American history.”
Indigenous advocates argue that victims of the 1865 massacre were never properly buried, that human remains and artifacts are still being discovered in Thacker Pass, and that federal authorities failed to properly consult tribes on the mine project in violation of the National Historic Preservation Act.
“Part of the federal government’s responsibility is to determine if a proposed mining project may adversely affect historic properties. Historic properties include Native American massacre sites,” Eben toldNevada Current. “The BLM failed in its trust responsibility to tribes and now our ancestors’ final resting place is currently being destroyed at PeeHee Mu’huh.”
“The BLM failed in its trust responsibility to tribes and now our ancestors’ final resting place is currently being destroyed.”
Will Falk, attorney for the Reno-Sparks Indian Colony and co-founder of Protect Thacker Pass—which set up a protest camp on the site of the proposed mine—accused BLM officials of lying about the massacre site being located outside the project area.
“The Biden administration and [Interior] Secretary Deb Haaland keep paying lip service to tribal rights and respect for Native Americans,” Falk toldLast Real Indians last year. “Well, now three federally recognized tribes are saying that BLM Winnemucca did not respect tribal rights. It’s time that BLM halts this project so the tribes can be heard.”
Tim Crowley, vice president of government affairs and community relations for Lithium Nevada, argued in a statement that “since we began this project more than a decade ago, we have been committed to doing things right,” and that Du’s ruling “definitively supported the BLM’s consultation process, and we are confident the ruling will be upheld.”
While global demand for lithium is surging, extraction of the metal can have devastating consequences, including destruction of lands and ecosystems and water contamination.
“Global warming is a serious problem and we cannot continue burning fossil fuels, but destroying mountains for lithium is just as bad as destroying mountains for coal,” contends Max Wilbert of Protect Thacker Pass. “You can’t blow up a mountain and call it green.”
Please donate to support the case and fund legal costs!
Late yesterday, three Native American Tribes — the Reno-Sparks Indian Colony, Burns Paiute Tribe, and Summit Lake Paiute Tribe — launched a major new lawsuit against the Thacker Pass lithium mine.
Will Falk is representing RSIC and SLPT in this lawsuit, and Protect Thacker Pass is providing media support. Please donate to support the case and fund legal costs!
This new case contains major allegations that were not heard in the prior court case, and may be a significant road block for the mine.
FOR IMMEDIATE RELEASE
“This Fight Isn’t Over” – Three Tribes File New Lawsuit Challenging Thacker Pass Lithium Mine
February 17, 2023
RENO, NV — Three Native American tribes have filed a new lawsuit against the Federal Government over Lithium Nevada Corporation’s planned Thacker Pass lithium mine, the latest move in what has become a two-year struggle over mining, greenwashing, and sacred land in northern Nevada.
The lawsuit, filed by the Reno-Sparks Indian Colony, Burns Paiute Tribe, and Summit Lake Paiute Tribe on in Federal District Court on Thursday evening, includes three major allegations.
First, the tribes claim that the Bureau of Land Management (BLM) withheld crucial information from the Nevada State Historic Preservation Office and lied about the extent of tribal consultation in order to secure legally-required concurrence about historic properties in Thacker Pass.
Second, the tribes allege that Lithium Nevada, with BLM’s complicity, lied about terminating a set of older permits for mining-related activities in Thacker Pass. Further, the tribes say that the BLM has, without notifying tribes or the public, expanded the scope of previous permit authorizations dozens of times, allowing Lithium Nevada to conduct preliminary mine construction activities that are harming traditional cultural properties in Thacker Pass.
Third, the lawsuit argues that the BLM lied about consulting with Tribes before issuing their Record of Decision, and that the agency has continually refused to acknowledge both oral and written histories presented by the Tribes about the sacredness and cultural significance of Thacker Pass.
In total, the lawsuit asserts that the BLM has violated the Federal Land Policy Management Act, the National Historic Preservation Act, and the National Environmental Policy Act, and is also guilty of Breach of Contract.
This lawsuit comes just one week after Judge Miranda Du ruled largely in favor of Lithium Nevada and the BLM in a prior consolidated case involving claims brought in 2021 by environmental groups, a local rancher, and two Native American tribes (the Reno-Sparks Indian Colony and the Burns Paiute Tribe).
However, that case only considered events and information prior to January 15, 2021, when the BLM issued the Record of Decision (ROD) — the main Federal permit — for the Thacker Pass lithium mine project. Tribal claims were curtailed by this limitation, which blocked key evidence from being heard — evidence that is integral to the new case.
The new lawsuit is also strengthened by the addition of the Summit Lake Paiute Tribe, one of the Tribes that the BLM claims to have consulted with prior to issuing the ROD. Summit Lake and both other tribes the BLM claims to have consulted (the Winnemucca Indian Colony and Fort McDermitt Paiute-Shoshone Tribe) have disputed BLM’s assertion that any consultation took place. (The Winnemucca Indian Colony filed to intervene in the previous court case, but was blocked from taking part by Judge Du, for seeking intervention too late in the case.)
All three litigating tribes hold Thacker Pass, known as “Peehee Mu’huh” in the Paiute language, as a sacred and culturally important site which has been used for gathering edible and medicinal plants, hunting and fishing, conducting ceremonies, camping, and everyday lifeways of Paiute and Shoshone peoples. Many oral histories, passed down for generations among regional Native American communities, tell of the significance of this area.
Thacker Pass is also the site where two massacres of Paiute people took place – one which occurred prior to colonization as part of an inter-tribal raid, and a second which took place on September 12, 1865, when Federal troops massacred between 31 and 50 Paiute men, women, and children in a surprise attack at dawn.
Much of this history has been assembled for the first time in a comprehensive ethnological report commissioned by the Reno Sparks Indian Colony and Summit Lake Paiute Tribe, which is titled “Thacker Pass/Peehee mu’huh: A Living Monument to Numu History and Culture.” The tribes submitted that report to the Department of the Interior on February 3rd as part of an application to list both the 1865 massacre site and the whole of Thacker Pass, which tribes are calling the “Thacker Pass Traditional Cultural District,” under the National Register of Historic Places. (Numu is what the Northern Paiute call themselves.)
Arlan Melendez , Chairman of the Reno-Sparks Indian Colony:
“When the decision was made public on the previous lawsuit last week, we said we would continue to advocate for our sacred site PeeHee Mu’Huh. A place where prior to colonization, all our Paiute Shoshone ancestors lived for countless generations. And is the very same place they were massacred (never laid to rest properly) by the U.S. Calvary. It’s a place where all Paiute Shoshone people continue to pray, gather medicines & food, honor our non-human relatives, honor our water, honor our way of life, honor our ancestors.
Our contention is with the largest lithium mine in country and the expansion of the 40 plus other lithium claims proposed for the State of Nevada. They should have notified all Tribes sooner. The Thacker Pass permitting process was not done correctly. BLM contends they have discretion to decide who to notify or consult with. They only contacted 3 out of the 22 tribes who had significant ties to Thacker Pass.
One of the Biden Administration’s first actions when they took office was to prioritize ‘regular, meaningful, and robust consultation’ with Tribes. That did not happen with Thacker Pass, and we need the Federal Government to make that right. Our history, our culture, our people, and our sacred sites must be protected.”
Diane Teeman, Director, Culture & Heritage Department, Chairperson, Tribal Council, Burns Paiute Tribe:
“Thacker Pass is known as a spiritually powerful place because of the presence of the remains of tribal Ancestors and their spirits. Our Paiute oral history tells us that we Paiutes have lived in this area since before the Cascade Mountains were formed. Our people follow our unwritten traditional tribal laws and philosophy of life which require we respect all other living things including plants, animals, minerals, and so on. Our traditional ways require we live in reciprocity with all other things and never put ourselves as feeble humans above others. For this reason, our unwritten traditional tribal law requires we do everything in our power to protect it. Only the Tribe and its members can speak to the significance of an area to the Tribe.”
Will Falk, attorney representing the RSIC and SLPT:
“BLM fast-tracked its review of the Thacker Pass Lithium Mine Project and was moving so fast, it made a number of mistakes including failing to identify the September 12, 1865 massacre site, even though BLM possessed descriptions of this massacre in its own General Land Office records. The Tribes have notified BLM of the cultural, spiritual, and historical significance of Thacker Pass, but BLM continues to refuse to acknowledge this information. BLM’s failure to acknowledge the information the Tribes have provided about the significance of Thacker Pass was not reviewed by the court in the previous lawsuit. BLM has committed a number of violations of federal law since the original lawsuit was filed in 2021. My clients and I look forward to exposing the tricks BLM has played on the Tribes for the Thacker Pass Project.”
Michon Eben, Tribal Historic Preservation Officer at the Reno-Sparks Indian Colony:
“Part of the Federal Government’s responsibility is to determine if a proposed mining project may adversely affect historic properties. Historic properties include Native American massacre sites. The BLM failed in its trust responsibility to tribes and now our ancestor’s final resting place is currently being destroyed at Peehee Mu’huh. Why is it that when our ancestors’ burials are under threat, its business as usual? We are demanding mutual respect for our dead relatives and their final resting place. The BLM and non-native archeologists do not have the expertise to determine whether a property is of religious or cultural importance to a tribe. Native American tribes are the special experts of our culture and Peehee Mu’huh/Thacker Pass is significant to regional tribes and to American History.”
Shelley Harjo, Fort McDermitt Tribal Member:
“Are we willing to sacrifice sacred sites, health and internal balance for short term economic gains while giant corporations create unmeasurable wealth, deplete resources, and leave our future generations to endure the disorder the Thacker Pass mine would leave behind? I will never believe this is the best method for greener living and nor do many other native people in our area. My elders who have been going up to fish and gather medicine in the Thacker Pass have been followed and harassed by Lithium Nevada’s private security, and now say they don’t feel safe on their own ancestral homeland. This is an unacceptable bullying tactic against elderly women by a foreign mining company that has no business here.”
Max Wilbert, Protect Thacker Pass:
“Global warming is a serious problem and we cannot continue burning fossil fuels, but destroying mountains for lithium is just as bad as destroying mountains for coal. You can’t blow up a mountain and call it green.”
The Thacker Pass lithium mine project has become emblematic of what critics say is a rushed transition to “green energy” that is replicating many of the problems of the fossil fuel industry, resulting in major environmental damage, and harming communities on the frontlines. Opponents of the Thacker Pass say they aren’t arguing in favor of fossil fuels, but in favor of protecting the Earth. Lithium Nevada claims that its lithium mine will be essential to producing batteries for combating global warming, and the Biden administration has previously indicated some support for Thacker Pass. 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.
General Motors recently entered into an offtake agreement with Lithium Americas, the parent company of Lithium Nevada, to purchase a $650 million stake and to buy the lithium that is produced at Thacker Pass. News reports have stated that the agreement is contingent on the results of the previous lawsuit. It is unclear at this time how the new lawsuit will affect GM’s commitment to Thacker Pass.
This is part 1 of an episode of the Green Flame. This episode tries to answer the challenging question: What comes after Industrial Civilization? In this part, Max Wilbert talks with Michel Jacobi. Michel Jacoboi is a German, but he’s living in the Western part of Ukraine trying to reverse breed some of the extinct large animals of the European countryside back into existence and work with these creatures as assistants and as allies, in the process of restoring the land. Part 2 of the episode is with Lierre Keith, author of ‘The Vegetarian Myth’ and someone who has studied food systems, sustainability, agriculture and soils for many years, will be featured shortly.
Max: I’m here today with Michel Jacobi. Michel is somebody who’s becoming an expert in local food; in relocalisation; in rewilding of lanscapes using animals as allies, friends and community members in that process. Michel, could you tell us a little bit about you, who are you and what your work is and where you’re located?
Michel: Yes, I’m a German forestry engineer and I came 11 years ago from Germany and started to build up a farm for rare domestic breeds, and have been rescuing the water buffaloes that exist here in the mountains of Western Ukraine. It’s the Carpathian mountains, where we still have huge diversity. And some part of the landscape has once been all over Central Europe, because here we have the biggest virgin forest of Fagus Sylvatica, the European red beach.
So I was first interested to rescue these trees and the forest systems. I realized that the communities here – the locals are called Ruthianians – they are still quite powerful. The national parks that are located here they cannot save anything if they are not working with the locals together. So I started with the shepherds here, I learned the local dialect and collected some money in Switzerland with my NGO and could buy a few animals that had been in the slaughterhouse. They were male buffaloes, and after a while, I was the only one in the whole state that was breeding or keeping male water buffaloes.
So then I became quite famous among those people that still have water buffaloes and I helped them to keep them by exchanging the males from village to village so that the people can afford to keep females. The males are quite cost intensive and our NGO was managing this and through that I got quite famous. The circumstances here are quite hard and nearly no foreigners are living here. Most people from Zakarpattia go abroad to work and just live here in their free time. So, our NGO is still now, more or less, the only nature/environmental NGO that is working in the whole state and we are not only saving water buffaloes but we keep very rare Hucul horses, that is the local mountain pony with Zebra stripes. It is very close to the extinct Tarpan that once lived here in the mountains.
We also started to rescue a rare cow breed. I realised that the cow is a very central part of a self-sufficient community and people really loved what I’m doing. The local people felt they remembered former times because I learned from the shepherds how things used to be. They are quite old school. So even the richer locals started supporting me and I made cheese products from the buffaloes, from the buffalo milk, which is also quite unique because the water buffaloes are quite special in their behaviour. They are highly intelligent animals so it was weird for the locals that a German engineer is able to milk those buffaloes.
I learned from the buffaloes that you cannot force them, you have to act with them like a child. When you use force of violence they will refuse to give you anything. The local people here seem to be very traumatised by this collapsed regime that was here till the 90s So they forget how to keep those buffaloes and they told me like 60 or 70 years ago there had been thousands of them. When I arrived in 2008 I could just find 38 animals. Now we have more than 100 to 180 and they are in several projects such as rewilding Ukraine.
They keep the buffaloes in national parks and I started several farms just supporting people. We (me and my girlfriend) just have seven animals now but we’re managing five bull lines to keep up the diversity and live self-sufficiently. Having a garden, planting trees and exchanging products is called barter. I have a very nice family in Germany. Each time, when I had huge trouble I could go home and work there and make some money and bring it here to buy the hay because it was not always easy. When you rely on tourism or on external money, then there’s always something that can happen. I learned to just be on my own and to have very high diversification in my pro and my income.
Max: So you’re in what part of Ukraine exactly? It is the Western portion?
Michel: Yeah it’s the most Southwest part. Some geologists or geographers measured the center of Europe here. So we have a tourist station which says it’s the centre of Europe. It’s around 300 kilometers East of Budapest and close to Prague. In fact, there is no real industry or big cities around. It’s a very privileged micro-climate that we have here. It’s at the beginning of the large Pannonian basin which is like a steppe area and we are at the foothills of the Carpathian mountains which is the largest connected ecosystem of Europe.
Max: So I’m curious to hear you talk a little bit more about the aspect of this that I’ve been thinking about a lot. With the coronavirus crisis having swept around the world, it kind of remains to be seen exactly how intense it’s going to get and how many people are going to be killed. There were some estimates in the beginning that now are looking like they were a little too high, right? It’s looking like the virus is less lethal than a lot of the early estimates put it.
But one repercussion of what we have seen with coronavirus is this semi-collapse in globalisation. We’ve seen plane flights grounded we’ve seen the collapse of air travel, we have seen borders closed and because of that, we’ve seen food shortages in various areas. And I think a lot of people are maybe recognising in a way that they wouldn’t have recognised a month or two ago that globalisation and having this globalised supply chain for our food systems is maybe not such a good idea.
So I know here in my area – I live in the Western United States – and here in this area for example chickens, garden stores, seeds, nurseries, all of those type of businesses have been flourishing and exploding because thousands and thousands and thousands of people are recognising all of a sudden that local food and self-sufficiency is an incredibly important thing.
I’m wondering if you can talk a little bit about the relocalisation of food and it seems like you’re sort of trying to revive this pastoral way of life. So can you talk about why this is important and why you know how you contrast that to the dominant culture today?
Michel: This culture here, the Ruthenian people, have been into serious trouble over the last 150 years. Different empires were always coming here, like the Austro-Hungarian empire and then Czechoslovakia. The Czech Republic and several Hungarians have been very cruel here. In the Soviet Union, mass people were killed because they were just farming.
When I talk to the people and say “we have a crisis,” they just start laughing because they say they are in a permanent state of crisis. In fact, they are not really touched by any world economic crisis because they have learned over the years to be self-sufficient. What that means is that everybody has two hectares of land for himself and his family and they share common land. So, common land is probably the key issue because for any self-sufficient gardening, you need the nutrition. The traditional way is that you keep a cow, or you keep a horse and a goat or whatever like this, like large herbivores that bring the nutrition from the field to your house to the garden. And with this manure you’re able to grow the vegetables and even feed the orchards. So those two hectares people have around is one important part. Potatoes, beans, onions, carrots and beetroots are the basic foundations of their survival.
At the beginning I did not have any garden. People were quite confused because growing potatoes is such an easy thing. I wasn’t used to it because in Germany it is not normal that you have any land where you can grow potatoes. In fact it’s really small land that you need for it and those highly productive plants like sweetcorn or beans you can grow on small areas.
These people have been teaching me how to do the gardening. The funny thing is that they are combining a very old calendar with their orthodox church. It’s a calendar that is oriented on the stars and moon and so on, it tells you when you can see which plants. Sometimes you have a freezing time that is heading in and when you plant something too early it will just die or when you plant it too late you will not have any results. So, it’s a little bit tricky and you should be connected to them, and to somebody that has some experience.
But with like a small greenhouse, anybody can start and have beautiful results and the interesting thing is when you have your own vegetable it’s like a synergy effect, it’s not only fun, it’s very healthy. You have something you can share in your community. It brings some type of pride when you produce something with your hands. You’re digging with the dirt and it’s like a healing ritual. So I recommend to anybody, even if it’s not necessary just do it as a hobby. If you are like really into it, you can start to grow your own seeds which can be a very high science, especially when we look at the different flowers that you can produce with corn.
I was once renting a small house in the mountains and I had always about two or three volunteers at the same time because of WWOOFing and things like that. An old lady, who was more than 83 years at the time, was able to feed me and two volunteers every day with at least one nice completely self-made meal. It means that you can, with your own garden, achieve a very high production and it’s not so work intensive. Now in the spring, when you believe in the digging, then you have to do quite a lot. But there is a very high result from very little work. When you invest like two or three hours a day, you have a really really big garden that can feed your whole family.
I think this is the main thing for building up anything. Because out of this home ground, you can be relaxed and you can start thinking about any problem in the world in a completely new way and a new perspective. It’s your ground and the common fields are defended by your community. Nobody can go there, no investor can go and say “I will take away your common ground and plant some genetically modified crops there and spray glucosate” or whatever. The community is depending on it so they will just burn down their machines and that’s what those people here are about. That’s the reason why there is no foreign investor, no big companies.
People don’t want anybody to use their common land because they are depending on it. And this new food that you have in your cellar the whole winter gives you the opportunity to do anything. Even if you get fired from your additional job, you always know you can come home and your granny is living at home and taking care of the children or the neighbor’s children or whatever.
With this gardening, a family structure is like this. There is the inner circle: the house. In the house, there is the oven you heat with firewood. Outside the house there is the well and the garden. The children are playing around and the granny is taking care of the children. Mostly here it’s a traditional way such that the wife is closer to the house and doing some gardening. The man is in the forest. They even have a community forest here so you can go and chop your own wood. I have to be honest, it’s a really great feeling. For example, when you start to cut hay, it’s a big activity in the summer. It brings everybody together. When you are out there with around twenty men cutting the hay of the grass with very sharp sickles from very early in the morning, you are singing and drinking together and it has such a strong energy.
It fees like people here have their secret language. When you don’t have you own potatoes and you don’t have your cow at home and you don’t speak the local dialect–which is pretty weird and survived over the last few hundred years–then people say “yeah they are the strangers and the tourists or whatever or the occupants.” When you have those things, you’re one of them. It was such an incredible feeling when they started to call me one of them. It makes feel like I’m not afraid of anything anymore because I’m now part of a bigger thing, a community which you cannot easily dismantle. There were many situations where it was helping me and giving me such a deeper inner freedom. Out of this I can now go out and do my research anyway.
I’m still different because I am not drinking with the locals (no alcohol). But I read. So people come here and want to know information and so on. And so it’s like this synergy that comes up with the community. That is such a great feeling. I just can’t recommend it enough to anybody to build up such a structure. This is how it was in old Europe. And I feel at home here because my family or my roots are in this central European culture like the Celtics. They have also been living here. The people are of Slavic culture here, but they realize that the Celts have been living here. Everybody has to find his own place where he can resonate with the location. I tried to live in Bolivia but it was not possible, although I liked the political system but I feel like this European oak forest is the one that resonates with me the most.
Today, all day long, I was pestering my animals in the oak forest and it’s just wow because even the oak forest is feeding you with a lot. With mushrooms, they call it the meat of the forest. You can harvest all those non-timber forest products beside the wood and this gives you an even deeper connection. You know why you should keep this forest alive. You start to love it. Nobody can just come and buy it from you. Not even the state government is able to do illegal logging. Everybody who is picking mushrooms in the forest knows how much is allowed to take out and how much healthier it is for the forest. There is a very healthy and very strong community that takes care for the nature here.
The only problem here is the plastic garbage. People are not able to deal with plastic garbage because it’s quite new to this community. They don’t even know what it means. They don’t know what dioxin or what can oil do to the water. That’s a problem but that’s the reason why they contact me so much because I read, I’m an ecologist, and try to tell them how to handle plastic garbage
Max: It’s interesting I was just in the Philippines about a month ago doing some organising work down there and spent time in a rural agrarian community that sounds like it has some similarities to the community that you’re working in. It’s mostly people living in a small village. The houses are clustered together in small areas with some communal fields and some individually owned fields around. And then there’s also a jungle nearby that the community protects from deforestation and development. Even though at times in the past they themselves, or their ancestors, have cut trees in that area.
They’ve begun to develop stronger ecological ethics. There are a few similarities with the community that you’re talking about. First is living in this small community that’s rooted in a place where you know everyone in your village and they all know you. And the second similarity that I’m thinking about is the sense of the protection of the land and how powerful that can be when it’s shared in a community. And in the place that I was in, the Southwest part of the Northern island of Luzon, there is this village that when they would hear a chainsaw running in the forest everyone would just drop what they were doing and run to find the chainsaw. Because that often meant there was some illegal logging going on. I didn’t hear that happening while I was there. But they had developed a shared ethic that logging in this forest was unacceptable. And they’re doing restoration work and planting native trees and working to restore the forest starting with pioneer species and so to help restore their water cycle.
The third similarity actually would be the plastic garbage because similarly this community didn’t really have plastic coming into their community until relatively recently, perhaps maybe in the past, maybe a couple decades. So the idea of having a trash service or having a landfill or something like that is just a foreign concept.
We live in the United States and in Germany and the ubiquity of trash and garbage is so intense that there’s so much of it, it’s everywhere. People have figured that we got to make a giant pile of it somewhere and basically sacrifice this land to put all this poisonous substance in it. And then bulldoze over with soil and pretend that it will be fine there.
It’s pretty fascinating to be in a place where that reality just goes so unquestioned. In so many places around the world is new.
Michel: Yeah definitely. I think it’s a phenomenon that was for many thousands of years all over the world. When we look even in the amazon, we are talking now about jungle gardens there, which is something that modern people call an agroforestry system. But it’s not a virgin forest at all. For example, the Brazil knot is a plantation and underneath you can have chocolate trees. And here it’s more or less the same system with the oaks and then the orchards. You have pears and apples and plums and then around this the chickens and so on.
Additionally, this community is working on it. In fact, those orchards here and pastoral forests have the highest diversity in Europe. That means that the nature had the longest period to adapt to it. I think that’s a sign that it has been here for a very long time. All those insects and flowers had a long time to adapt to those systems. They are established here. This is also what they took away, like, in Germany. When they conquered Germany, or when the ruling class got more powerful in the 16th century, we had those uprisings of farmers that fought for the common land. Once the common land was given to the ruling class, the farmers became slaves because they had to pay to use the land and pay the tax and so on. It’s such a weird thing that you can just buy land with money.
Here in Ukraine now, they started to introduce this system too. Summer next year 2021 will be a large moratorium on the land going because of the credits the World Bank was giving them. Others like the IMF (International Monetary Fund) forced farmers to give away their land to be privatized so it means that now is the last time we have seen this common land in central Europe. This area is mostly primitive. But I would say that it’s not really advanced when you make people dependent on the money system which is not sustainable.
Max: Right. Yeah it’s fascinating and that’s sort of the pattern that we’ve seen again and again around the world with the IMF or the World Bank, or the US or China or whatever sort of foreign development oriented financial power. Now colonization has evolved from sort of the direct invasion and violence and direct occupation that we’ve seen in the past, although that of course still happens, but this sort of financial form of colonization is so powerful. The amount of damage that has been done by these capitalist ideal ideologues at places like the IMF and the World Bank is pretty stunning. And it’s continuing so I’m not surprised. It’s horrible that what you’re talking about and that’s coming to Ukraine.
And that’s what they always do right. They offer loans and they hold some sort of collateral over your head that you have to change these policies or basically move towards more of a “free market system” if you want access to these international “development loans” right.
Michel: Yeah and that’s the reason we should show the people how important the commons are. Here it’s still not too late and I’m using my popularity to talk with the people about commons. It was taken away step by step. Maybe it was by accident, but it looks like first Europe opening the border for the workers. They all went abroad and worked in the Czech republic. That means that in order to make some money they left the old lady, or the babushka as they call them, with the cow and the children. In most cases, it’s too much work just for one person to run the self-sufficient farm. So they sold the cow. That means they don’t need the common land anymore. Now, they come in and say, “You don’t need the common land, so let’s give it to privatization.” Nobody will really complain about it. So hopefully this corona virus or this coming crisis that’s intensifying the system will teach the people that it is important to use the commons to be independent of this economical fluctuation or convince them to not give up their traditions.
I have some hope that the communities are still strong enough to fight back this development that’s coming in the next years. But in other countries, we have seen how it worked and it’s good that we are talking about it now on an international level and using the English language to tell each other like how it has been like in the Philippines, or in Africa, in Ethiopia, in South America Then we can use that to teach the people here.
Do you want this to happen in your country? Look at Chile and look at those guys. Look where they are now.
Ukraine is just like five or ten years behind this development. We can show them by pointing out those examples where the IMF, like in Argentina, was privatizing everything. I know that those people don’t want to live like in Argentina. We just have to make it visible for them and show them what it means and they have the facilities. They have the strength to fight back.
One major thing here in Ukraine is that they completely exchanged the police 10 years ago or 5 years ago. We called it militia. Now it’s completely new cars, completely well equipped people. It’s not the local sheriff anymore that everybody knows.When the local sheriff does something weird, the next morning his window is broken or something. Now there are faceless weird guys from the other cities or from somewhere else. Nobody knows them. They’re called police and they are driving around on the worst road you can imagine with the highest advanced electric cars. Everybody is a little bit suspicious about this new development. Now I understand why: the IMF is asking back for not money because officially they are bankrupt here but for their resources.
And we are talking about the biggest country of Europe with incredible resources. A lot of people in Europe didn’t know that Ukraine is so rich. People have heard maybe of this black soil somewhere in central Ukraine but when you look here in the hills it’s completely covered in old growth forest. We are living directly at the Romanian border, which has been a part of European Union since 2007. There, it’s naked. They cut down everything. Just open google maps and look at the border region of Romania. Ukraine is completely covered in forest. Once Ukraine and Romania were the same region. It was called the Maramureș region here. So it’s the same culture, the same ecosystem, and so on, and in Romania. Everything was chopped down. And it started a little bit before 2007 but it’s European countries.
Max: Absolutely. And I think so many people take a sort of fatalistic attitude towards that. That everything is getting worse no matter what we do and we’re headed for doom. But it seems to me that the opposite is true in a lot of ways. I mean the seed of a future world, of a just world, of a sustainable world is contained in the present. And it seems like the destruction that goes on, the control, the colonization, the clear cutting; all of these issues–it shows how the dominant culture and ruling class has to work extremely hard to contain the natural world. To contain human beings who just want to live in good ways on their local land with their communities and their families.
And just to go back to a couple of the points you were making earlier we’re seeing some of the same trends play out here in the United States. Obviously this country has been controlled by a powerful ruling class and exploited for a long time. All the land here is stolen from indigenous people but we’re still seeing this ongoing privatization process. This ongoing process of economic colonization and exploitation, that now one of the frontiers of it is, there’s quite a lot of federally owned public land in this country and the far right and the ruling class are really pushing to privatize that land and to put it into private hands. So right now near where I live for example, there are national forests where you can go out and wander in the woods and harvest mushrooms and harvest wild edible plants and you can legally camp there for up to two weeks at a time in almost any location. And that’s not to say it’s a paradise because a lot of that land is logged periodically, there is a little bit of old growth forest remaining here and there but about 98% of the old growth forest in the US has been cut down.
But the point is that there is still this public land that is open to the people. That is held in common in some way and it’s not an as ideal of situation as sort of land that’s held in common at a village or a community or regional level but we do have that in this country. It’s under threat right now. And the other point that I just wanted to make real quick to go back, you were talking about how bio-diverse these oak forests are in your region and that’s something that we actually see in this area too.
I live in the Willamette Valley in Oregon and this area has two species of oaks the Gary oak or white oak and the California black oak. Both of those species really benefit from fire and so historically the indigenous people of this area, the Calipuya and other nations, would burn, they would set intentional fires which would keep the landscape open and in more of a woodland or Savannah type regime where you had widely spaced trees.This created a hyper abundance of acorns from the oak trees, a hyper abundance of wildlife who would come to eat the acorns, and this lush grass that would grow up in the burned meadows. And then a big abundance of some of these root crops that would naturally grow in the open meadow areas. And so when the first European colonizers arrived in this particular valley here they said it would be full of smoke the entire summer because of all the fires that would be set by the indigenous people.
And it’s interesting to note that, so many people used to think that humans are inherently destructive and no matter where we go humans are like a cancer. But the reality is that the humans in this area did impact the land pretty heavily. They changed the natural ecology around them quite intensively but they actually did it in a way that increased biodiversity and increased the resilience of the natural system. And so it’s very interesting to me that some people seem to think humans are inherently destructive when there are so many examples of people living in ways where people are provided with an abundant life and abundant food from the land and their life actually enhances the biodiversity and health of the land around them.
Michel: Yeah exactly, this is my experience too. It’s such a great example. It completely shifts my point of view on humans too. This major question: is a man a wolf or a sheep? Are they good to each other, or bad? Here in this case, every spring, we have been so angry about this burning of the grassland and of these blackberries and so on. But now when you go out where people are putting their time and their power into the land, digging with, not with heavy machines but working with their hands and with their animals, you have an absolute increase of diversity.
And when I go here with tourists, I go with them to show them the beach forest which is like a car zone of the bios ferry reservation and it’s completely boring. You just have like those 300 year old trees which are covering the sunlight from the ground and you have some dead wood and some bugs and beetles of course. But it is really, really, boring in comparison with the oak forest where you have like heavy grazing and the acorn you’re mentioning is like feeding the sheep and the shepherds are going through there and singing. You have different types of flowers all over the year because the sunlight goes to the ground It’s absolutely true that the humans are such a great thing for nature.
It comes back to this idea: when I was in University, I was told about this overkill theory. It says that after the last ice age, humans advanced in building weapons to kill those mega-heavy wars. But the latest theory by Graham Hancock is that there was an asteroid or something twelve thousand or eleven thousand six hundred years ago and this changed the civilization and the amount of mega heavy force existing. And with this major change, there came other tree species and other ways of living together.
But what it shows me, is that humans are not really so bad that they kill everything up to the last one. It seems to be that it’s not such a bad history for the last 20,000 years. It’s just the last probably 200 or 300 years where we decided to use fire weapons and the chainsaw and this oil based petroleum industry which is really seriously changing the environment. Here people say a man should be able to do everything so you need to be able to make your own clothes. You need to be able to chop your own boat in the forest, you need to be. You need to know how to milk a cow, how to make cheese, how to do gardening, and how to repair a car. And when we start to get specialized like sitting on in the office and at a computer, they lose these abilities to really do something satisfying.
For example, I can work a few hours on the computer. But then I go out and pester my animals or cut some hay, do some gardening and then meet with friends. It’s so much more fulfilling and I have no need for any distraction like when I was living in the city. I was drinking beer and I was trying to distract myself and now it is like I’m waking up with a smile and going to sleep and having good dreams. So all of this civilization, like the diseases of civilization, starts to disappear when you start to manage your own piece of land with all the community that is involved in this way.
I have met so many people in Germany that have depression. But when people from the city come here and help me for a while they start smiling. They come out and those animals have a very, very, positive effect on your soul. Because as soon as you realize this is not a stupid hybrid cow, this is a very, very, ancient animal that is voluntarily working with you together.
Even when you look at the shit, it’s not a piece of shit. You turn it around and it’s full with life. You cannot even count two seconds when the shit is falling out of the animal, flies are on it in seconds using all those nutrition. And then the birds are coming sitting on the animals and singing in the morning and waking you up like this. The whole rhythm in yourself becomes more natural and it feels good and it gives you power. i don’t have to go to the gym or need any special nutrition because from those old breeds, the milk and the cheese is so healthy.
My girlfriend and I were both vegetarians when we came here. But it’s so like of course, in the city you’re a vegetarian because you cannot eat this mass-produced stuff. But here, it’s just, it’s just you cannot be vegetarian because of course we have to kill from time to time a male animal. You have to because they are fighting heavily. You have to take it out, if not, then they kill each other. What do you do with the meat and the fur? We’re just using everything and making a soup with the vegetables that we have in the garden. And all this bouillon we call it, is the foundation for most of the food we are preparing here, like even pasta. So it means the nutrition and this lifestyle that the animals give you, feels really, really, powerful.
Max: So Michel, we like to finish off every interview with a similar question and the question is around skills. So you know we’re living in these pretty dire times right. Things seem to be getting worse around the world and we have to figure out how to turn that around. So there are a lot of people who want to contribute to movements for justice, for sustainability, but don’t know where to start or what exactly to do.
So the final question for you is given this, what skill, or what skills, do you think are most important for people who are listening to this interview, to cultivate?
Michel: Yeah there’s an interesting movement, like the tiny house movement. So when you start with your tiny house that is out dark, you can move it somewhere. You have the chance to occupy a piece of land and when nobody is working on the land it means they don’t take responsibility, you have the right to use it.
I don’t know where you are in the world but here when I don’t use my land then other people can come and use it. That’s an unwritten law. So I’m trying this, I’m doing it here and I just go where I see nobody have been cutting grass and I put there my tiny house. I put electric fences around, and keep the animals that feed me. And this is attracting other people because they are interested in what I’m doing, why I’m doing it. And with them I can communicate and it resonates with them so for this I’m a good example for those people.
And you can build up a community structure which is essential for any further action. Because in this direct democracy, in this decision making process where you include those people that are interested in working with the land, you can discuss the problems that you’re facing and how to solve them in your little community. In our case, and in cases I have seen all around the world from Portugal or here in Romania, you can teach the people with good examples because everyone needs those examples.
So you have to be the shining example, first for yourself. My teachers are those large primitive herbivores. You can learn a lot from them. Just take a horse like the Mustang in North America and try to work with him and he will teach you. And out of this knowledge, you are shining example for those people surrounding you and trying to get away from fossil fuels. Bring yourself into a situation where you have to think “how can I do this?” And it’s not that you handicap yourself. You will see you have to think much more and become creative and out of this energy you get new energy. It’s like this synergistic effect that comes. You will realize that with this creativity you can move more than most people think. You just have to start very small with your minimalist tiny house and start occupying land and living with animals.
Max: Well thank you so much for joining us today. That was a great conversation Michel.
This November 19th, join the philosopher poet of the deep ecology movement Derrick Jensen, radical eco-feminist author and strategist Lierre Kieth, and special guests Saba Malik, Robert Jensen and Dahr Jamail for a special 3-hour live streaming event, Collapse: Ecology, Climate, and Civilization starting at 3pm Pacific Time and hosted by Deep Green Resistance.
Editor’s Note: The following article compares civilization to a cult, by questioning some of the basic assumptions of civilization. Civilization, particularly industrial civilization, is fundamentally unsustainable. The solutions proposed to make it more sustainable, i.e. technological advancements, miss the root cause of the problem, i.e. overconsumption by a species to the detriment of all life forms on Earth.(more…)
"Saving the planet" can't possibly be literal — the planet will be just fine long after we die out — so it can only be symbolic, a kind of affective or identity-based signaling that immediately selects for the small class of self-identified environmentalists.
Climate change is going to cause escalating disruption, dislocation, & migration. It's going to exacerbate income inequality at every level. It's going to produce health, social, & economic damage in every major country. These are all more relevant to more people than "earth."
This idea is not new to Mr. Roberts. It actually reflects a decades-long push to make environmentalism mainstream by sacrificing its foundational biocentric values in favor of anthropocentrism.
The organization 350, for example, has released a ‘style guide’ advising activists to “Focus on people. Whenever possible, use visuals to emphasize that climate is a real, tangible human problem—not an abstract [sic] ecological issue.” A later version of the same guide edited the statement to read: “People are the heart of the climate movement … avoid photos of polar bears, icebergs or other images that obscure the real people behind the climate crisis.”
Some see this sort of thing as pragmatic thinking to address a crisis. Others — including me, and despite my love of people — see it as at best a profoundly dangerous mistake, and at worst as enabling colonization of the environmental movement by profit-driven interests.
Last year, me and my co-authors Derrick Jensen and Lierre Keith released our book “Bright Green Lies: How the Environmental Movement Lost Its Way and What to Do About It” (thanks to the wonderful folks at Monkfish Book Publishing Company) which we bookend with this topic. This is an excerpt from Chapter 2, which is titled “Solving for the Wrong Variable,” and from the conclusion of the book:
Once upon a time, environmentalism was about saving wild beings and wild places from destruction. “The beauty of the living world I was trying to save has always been uppermost in my mind,” Rachel Carson wrote to a friend as she finished the manuscript that would become Silent Spring. “That, and anger at the senseless, brutish things that were being done.” She wrote with unapologetic reverence of “the oak and maple and birch” in autumn, the foxes in the morning mist, the cool streams and the shady ponds, and, of course, the birds: “In the mornings, which had once throbbed with the dawn chorus of robins, catbirds, doves, jays, and wrens, and scores of other bird voices, there was now no sound; only silence lay over the fields and woods and marshes.” Her editor noted that Silent Spring required a “sense of almost religious dedication” as well as “extraordinary courage.” Carson knew the chemical industry would come after her, and come it did, in attacks as “bitter and unscrupulous as anything of the sort since the publication of Charles Darwin’s Origin of Species a century before.” Seriously ill with the cancer that would kill her, Carson fought back in defense of the living world, testifying with calm fortitude before President John F. Kennedy’s Science Advisory Committee and the U.S. Senate. She did these things because she had to. “There would be no peace for me,” she wrote to a friend, “if I kept silent.”
Carson’s work inspired the grassroots environmental movement; the creation of the Environmental Protection Agency (EPA); and the passage of the Clean Air Act, the Clean Water Act, and the Endangered Species Act. Silent Spring was more than a critique of pesticides—it was a clarion call against “the basic irresponsibility of an industrialized, technological society toward the natural world.”
Today’s environmental movement stands upon the shoulders of giants, but something has gone terribly wrong. Carson didn’t save the birds from DDT so that her legatees could blithely offer them up to wind turbines. We are writing this book because we want our environmental movement back.
Mainstream environmentalists now overwhelmingly prioritize saving industrial civilization over saving life on the planet. The how and the why of this institutional capture is the subject for another book, but the capture is near total. For example, Lester Brown, founder of the Worldwatch Institute and Earth Policy Institute—someone who has been labeled as “one of the world’s most influential thinkers” and “the guru of the environmental movement”—routinely makes comments like, “We talk about saving the planet…. But the planet’s going to be around for a while. The question is, can we save civilization? That’s what’s at stake now, and I don’t think we’ve yet realized it.” Brown wrote this in an article entitled “The Race to Save Civilization.”
The world is being killed because of civilization, yet what Brown says is at stake, and what he’s racing to save, is precisely the social structure causing the harm: civilization. Not saving salmon. Not monarch butterflies. Not oceans. Not the planet. Saving civilization.
Brown is not alone. Peter Kareiva, chief scientist for The Nature Conservancy, more or less constantly pushes the line that “Instead of pursuing the protection of biodiversity for biodiversity’s sake, a new conservation should seek to enhance those natural systems that benefit the widest number of people…. Conservation will measure its achievement in large part by its relevance to people.”
Bill McKibben, who works tirelessly and selflessly to raise awareness about global warming, and who has been called “probably America’s most important environmentalist,” constantly stresses his work is about saving civilization, with articles like “Civilization’s Last Chance,”11 or with quotes like, “We’re losing the fight, badly and quickly—losing it because, most of all, we remain in denial about the peril that human civilization is in.”
We’ll bet you that polar bears, walruses, and glaciers would
have preferred that sentence ended a different way.
In 2014 the Environmental Laureates’ Declaration on Climate Change was signed by “160 leading environmentalists from 44 countries” who were “calling on the world’s foundations and philanthropies to take a stand against global warming.” Why did they take this stand? Because global warming “threatens to
cause the very fabric of civilization to crash.” The declaration concludes: “We, 160 winners of the world’s environmental prizes, call on foundations and philanthropists everywhere to deploy their endowments urgently in the effort to save civilization.” Coral reefs, emperor penguins, and Joshua trees probably wish that sentence would have ended differently. The entire declaration, signed by “160 winners of the world’s environmental prizes,” never once mentions harm to the natural world. In fact, it never mentions the natural world at all.
Are leatherback turtles, American pikas, and flying foxes “abstract ecological issues,” or are they our kin, each imbued with their own “wild and precious life”?
Wes Stephenson, yet another climate activist, has this to say: “I’m not an environmentalist. Most of the people in the climate movement that I know are not environmentalists. They are young people who didn’t necessarily come up through the environmental movement, so they don’t think of themselves as environmentalists. They think of themselves as climate activists and as human rights activists. The terms ‘environment’ and ‘environmentalism’ carry baggage historically and culturally. It has been more about protecting the natural world, protecting other species, and conservation of wild places than it has been about the welfare of human beings. I come at it from the opposite direction. It’s first and fore- most about human beings.”
Note that Stephenson calls “protecting the natural world, protecting other species, and conservation of wild places” baggage.
Naomi Klein states explicitly in the film This Changes Everything: “I’ve been to more climate rallies than I can count, but the polar bears? They still don’t do it for me. I wish them well, but if there’s one thing I’ve learned, it’s that stopping climate change isn’t really about them, it’s about us.”
And finally, Kumi Naidoo, former head of Greenpeace International, says: “The struggle has never been about saving the planet. The planet does not need saving.”
When Naidoo said that, in December 2015, it was 50 degrees Fahrenheit warmer than normal at the North Pole, above freezing in the winter.
##
I (Derrick) wrote this for a friend’s wedding.
> Each night the frogs sing outside my window. “Come to me,” they sing. “Come.” This morning the rains came, each drop meeting this particular leaf on this particular tree, then pooling together to join the ground. Love. The bright green of this year’s growth of redwood trees against the dark of shadows, other trees, tree trunks, foliage, all these plants, reaching out, reaching up. I am in love. With you. With you. With the world. With this place. With each other. Redwoods cannot stand alone. Roots burrow through the soil, reaching out to each other, to intertwine, to hold up these tallest of trees, so they may stand together, each root, each tree, saying to each other, “Come to me. Come.” What I want to know is this: What do those roots feel at first touch, first embrace? Do they find this same homecoming I find each time in you, in your eyes, the pale skin of your cheek, your neck, your belly, the backs of your hands? And the water. It is evening now, and the rain has stopped. Yet the water still falls, drop by drop from the outstretched arms of trees. I want to know, as each drop let’s go its hold, does it say, and does the ground say to it, as I say to you now, “Come to me. Come.”
In the 15 years since that wedding, the frogs in my pond have suffered reproductive failure, which is science-speak for their off- spring dying, baby after baby, year after year. Their songs began to lessen. At first their songs were so loud you could not hold a (human) conversation outside at night, and then you could. The first spring this happened I thought it might just be a bad year. The second spring I sensed a pattern. The third spring I knew something was wrong. I’d also noticed the eggs in their sacs were no longer small black dots, as before, but were covered in what looked like white fur. A little internet research and a few phone calls to herpetologists revealed the problem to me. The egg sacs were being killed by a mold called saprolegnia. It wasn’t the mold’s fault. Saprolegnia is ubiquitous, and eats weak egg sacs, acting as part of a clean-up crew in ponds. The problem is that this culture has depleted the ozone layer, which has allowed more UV-B to come through: UV-B weakens egg sacs in some species.
What do you do when someone you love is being killed? And what do you do when the whole world you love is being killed? I’m known for saying we should use any means necessary to stop the murder of the planet. People often think this is code language for using violence. It’s not. It means just what it says: any means necessary.
UV-B doesn’t go through glass, so about once a week between December and June, I get into the pond to collect egg sacs to put in big jars of water on my kitchen table. When the egg sacs hatch, I put the babies back in the pond. If I bring in about five egg sacs per week for 20 weeks, and if each sac has 15 eggs in it, and if there’s a 10 percent mortality on the eggs instead of a 90 percent mortality, that’s 2,400 more tadpoles per year. If one percent of these survive their first year, that’s 24 more tadpoles per year who survive. I fully recognize that this doesn’t do anything for frogs in other ponds. It doesn’t help the newts who are also disappearing from this same pond, or the mergansers, dragonflies, or caddisflies. It doesn’t do anything for the 200 species this culture causes to go extinct each and every day. But it does help these.
I don’t mean to make too big a deal of this.
One of my earliest memories is from when I was five years old, crying in the locker room of a YMCA where I was taking swimming lessons, because the water was so cold. I really don’t like cold water. So, I have to admit I don’t get all the way into the water when I go into my pond to help the frogs. I only get in as far as my thighs. But this isn’t, surprisingly enough, entirely because of my cold-water phobia. It’s because of a creature I’ve seen in the pond a few times, a giant water bug, which is nicknamed Toe-Biter. My bug book says they’re about an inch and a half long, but every time I get in the pond, I’m sure they are five or six inches. And I can’t stop thinking about the deflated frog-skin sacks I’ve seen (the giant water bug injects a substance that liquefies the frog’s insides, so they can be sucked out as through a straw). I’ve read that the bugs sometimes catch small birds. So, you’ll note I only go into the pond as deep as my thighs—and no deeper. Second, I have to admit that sometimes I’m not very smart. It took me several years of this weekly cold-water therapy to think of what I now perceive as one of the most important phrases in the English language—“waterproof chest waders”—and to get some.
What do you do when someone you love is being killed? It’s pretty straightforward. You defend your beloved. Using any means necessary.
##
We get it. We, too, like hot showers and freezing cold ice cream, and we like them 24/7. We like music at the touch of a button or, now, a verbal command. We like the conveniences this way of life brings us. And it’s more than conveniences. We know that. We three co-authors would be dead without modern medicine. But we all recognize that there is a terrible trade-off for all this: life on the planet. And no individual’s conveniences—or, indeed, life—is worth that price.
The price, though, is now invisible. This is the willful blindness of modern environmentalism. Like Naomi Klein and the polar bears, the real world just “doesn’t do it” for too many of us. To many people, including even some of those who consider themselves environmentalists, the real world doesn’t need our help. It’s about us. It’s always “about us.”
##
Decades ago, I (Derrick) was one of a group of grassroots environmental activists planning a campaign. As the meeting started, we went around the table saying why we were doing this work. The answers were consistent, and exemplified by one person who said, simply, “For the critters,” and by another person who got up from the table, walked to her desk, and brought back a picture. At first, the picture looked like a high-up part of the trunk of an old-growth Douglas fir tree, but when I looked more closely, I saw a small spotted owl sticking her camouflaged head out of a hole in the center of the tree’s trunk. The activist said, “I’m doing it for her.”
##
The goal has been shifted, slowly and silently, and no one seems to have noticed. Environmentalists tell the world and their organi- zations that “it’s about us.” But some of us refuse to forget the last spotted owls in the last scrap of forest, the wild beings and wild places. Like Rachel Carson before us, there will be no peace for us if we keep silent while the critters, one by one, are disappeared. Our once and future movement was for them, not us. We refuse to solve for the wrong variable. We are not saving civilization; we are trying to save the world.
[And this part comes from the conclusion of the book:]
… throughout this book, we’ve repeated Naomi Klein’s comments about polar bears not doing it for her. Not to be snarky, but instead because that’s the single most important passage in this book.
Although we’ve spent hundreds of pages laying out facts, ultimately this book is about values. We value something different than do bright greens. And our loyalty is to something different. We are fighting for the living planet. The bright greens are fighting to continue this culture—the culture that is killing the planet. Seems like the planet doesn’t do it for them.
Early in this book we quoted some of the bright greens, including Lester Brown: “The question is, can we save civilization? That’s what’s at stake now, and I don’t think we’ve yet realized it.” And Peter Kareiva, chief scientist for The Nature Conservancy: “Instead of pursuing the protection of biodiversity for biodiversity’s sake, a new conservation should seek to enhance those natural systems that benefit the widest number of people.” And climate scientist Wen Stephenson: “The terms ‘environment’ and ‘environmental- ism’ carry baggage historically and culturally. It has been more about protecting the natural world, protecting other species, and conservation of wild places than it has been about the welfare of human beings. I come at it from the opposite direction. It’s first and foremost about human beings.” And Bill McKibben: “We’re losing the fight, badly and quickly—losing it because, most of all, we remain in denial about the peril that human civilization is in.”
Do we yet see the pattern?
And no, we’re not losing that fight because “we remain in denial about the peril that human civilization is in.” We’re losing that fight because we’re trying to save industrial civilization, which is inherently unsustainable.
We, the authors of this book, also like the conveniences this culture brings to us. But we don’t like them more than we like life on the planet.
We should be trying to save the planet—this beautiful, creative, unique planet—the planet that is the source of all life, the planet without whom we all die.
We are in the midst of a battle for the soul of the environmental movement, and I, for one, will not forget the forests, the birds, the fish, the antelope, the bears, the spiders, the plankton — all those beings who hold the world together in their weaving, who share common ancestry with us. Nor will I forget the mountains whose minerals make up our bones, the rivers whose waters flow in our veins, the Earth itself who is our mother. These beings are family, and I will not turn away from them.
David happens to live in my hometown, Seattle. David – if you read this, I’d like to invite you to get a cup of coffee next time I’m in town. I’ll give you a copy of #BrightGreenLies and we can talk.
Postscript: The type of thinking being promoted by David Roberts has profound consequences for the living world. For the past two years, I’ve been fighting to “Protect Thacker Pass” — a beautiful, biodiverse sagebrush-steppe in the northern Great Basin of Nevada — from destruction for a lithium mine.
The Bright Green worldview sees lithium as a necessary resource to transition away from fossil fuels and save civilization from global warming, and so Bright Greens promote lithium mining, vast solar arrays in desert tortoise habitat, and offshore wind energy development in the last breeding ground of the Atlantic Right Whale. And if some endangered wildlife has to be killed, some water poisoned, and some Native American sacred sites destroyed, well, that’s just an acceptable cost to save civilization. And so vast subsidies (see the inflation Reduction Act, for example) are being mobilized to convert yet more wild land into industrial energy and mining sacrifice zones.
Around the world, nature retreats and civilization grows.
Featured image by Max Wilbert: a spring gushing from the rock high in the western mountains.
Banner: A spring gushes from stone cliffs in the high western mountains, fed by melting glaciers which recede higher with each passing year. Photo by Max Wilbert.
![New Lawsuit Challenging Thacker Pass Mine [Press Release]](https://dgrnewsservice.org/wp-content/uploads/sites/18/2023/02/SweepUnderRug_H-1024x675-1.jpeg)
