Editor’s note: Premise One: Civilization is not and can never be sustainable. This is especially true for industrial civilization. Premise Two: Traditional communities do not often voluntarily give up or sell the resources on which their communities are based until their communities have been destroyed. They also do not willingly allow their landbases to be damaged so that other resources—gold, oil, and so on—can be extracted. It follows that those who want the resources will do what they can to destroy traditional communities. Premise Three: Our way of living—industrial civilization—is based on, requires, and would collapse very quickly without persistent and widespread violence.
Derrick Jensen (2006): Endgame vol. 1, p. IX
SMITHERS, BC: On the morning of September 25, 2021, the access road to Coastal GasLink’s (CGL’s) drill site at the Wedzin Kwa river was destroyed. Blockades have been set up and sites have been occupied, to stop the drilling under the sacred headwaters that nourish the Wet’suwet’en Yintah and all those within its catchment area. Cas Yikh and supporters have gained control of the area and refuse to allow this destruction to continue.
Wet’suwet’en Hereditary Chiefs were denied access to their own lands, and there has been one arrest confirmed. The Hereditary Chiefs were read the injunction and threatened with arrest, but they held their ground. Despite heavy machinery and heavy RCMP presence, our relatives and supporters are standing strong holding the line, and so far no more arrests have been confirmed. As of Sunday, September 26, the individual arrested has been released and the chiefs and supporters continue to hold the line and successfully hold off any work by CGL.
Days ago, CGL destroyed our ancient village site, Ts’elkay Kwe. When Gidimt’en Checkpoint spokesperson Sleydo’ attempted to monitor the CGL archaeological team and contest the destruction of Wet’suwet’en cultural heritage, she was aggressively intimidated by CGL security guards. Tensions have continued to rise on the Yintah as CGL pushes a reckless and destructive construction schedule with the support of private security and the RCMP.
Now, CGL is ready to begin drilling beneath our sacred headwaters, Wedzin Kwa. We know that this would be disastrous, not only for Wet’suwet’en people, but for all living beings supported by the Wedzin Kwa, and for the communities living downstream. Wedzin Kwa is a spawning ground for salmon and a critical source of pristine drinking water. States Sleydo’, Gidimt’en Checkpoint Spokesperson:
“Our way of life is at risk. […] Wedzin Kwa [is the] the river that feeds all of Wet’suwet’en territory and gives life to our nation.”
Coastal Gaslink has been evicted from our territories by the Wet’suwet’en Hereditary Chiefs who have full jurisdiction over Wet’suwet’en lands. Coastal GasLink is pushing through a 670-kilometer fracked gas pipeline, but under ‘Anuc niwh’it’en (Wet’suwet’en law) all five clans of the Wet’suwet’en have unanimously opposed all pipeline proposals and have not provided free, prior, and informed consent to Coastal Gaslink to do work on Wet’suwet’en lands.
As Coastal GasLink continues to trespass, we will do everything in our power to protect our waters and to uphold our laws. Gidimt’en Checkpoint has issued a call for support, asking people to travel to Cas Yikh territory to stand with them.
For further information please go to: yintahaccess.com
Media backgrounder here
Photo Credit: Michael Toledano
Media contact:
Jennifer Wickham, Gidimt’en Checkpoint Media Coordinator
Email: Yintahaccess@gmail.com
Phone number: 778-210-0067
Editor’s note: This essay reminds me of premise ten from Derrick Jensen’s book Endgame: “The culture as a whole and most of its members are insane. The culture is driven by a death urge, an urge to destroy life.”
According to The Parable of the Poisoned Well, there once lived a king who ruled over a great city. He was loved for his wisdom and feared for his power. At the heart of the city was a well, the waters of which were clean and pure and from where the king and all the inhabitants drank. But one evening an enemy entered the city and poisoned the well with a strange liquid. Henceforth, all who drank from it went mad.
All the people drank the water, but not the king, for he had been warned by a watchman who had observed the contamination. The people began to say, “The king is mad and has lost his reason. Look how strangely he behaves. We cannot be ruled by a madman, so he must be dethroned”.
The king sensed his subjects were preparing to rise against him and grew fearful of revolution. One evening he ordered a royal goblet to be filled from the well and drank from it deeply. The next day there was great rejoicing among the people, for their beloved king had finally regained his wisdom and sanity.
According to Fromm, we are inclined to see incidents of mental illness as individual and isolated disturbances, while acknowledging — with some discomfort, perhaps — that so many of these incidents should occur in a culture that is supposedly sane. Fromm haunts our self-image even today, attempting to unsettle these assumptions of sanity:
Can we be so sure that we are not deceiving ourselves? Many an inmate of an insane asylum is convinced that everybody else is crazy, except himself.
In an age now widely described as the Anthropocene, the conventionally held distinction between sanity and insanity is at risk of collapsing … and taking our civilisation with it.
The line shifts over time
At least since Michel Foucault’s Madness and Civilization (1961), it has been understood that the idea of (in)sanity is an evolving, socially constructed category. Not only does the medical validity of mental health diagnoses and treatments shift with the times, but what has been judged “sane” in one era has the potential to blur into what is not in another — and without announcement.
This can disguise the fact that social practices or patterns of thought that may once have been considered healthy may now be properly diagnosed as unhealthy. And while this can apply to individual cases, there is no reason to think it should not also apply more broadly to a society at large. A society might go insane without being aware of its own degeneration.
One does not need to be a conspiracy theorist to recognise, with Foucault, that power shapes knowledge. If profits and economic growth are the benchmarks of success in a society, it simply may not be profitable to expose a society as insane, and even members of an insane society may sooner choose wilful blindness than look too deeply into the subconscious of their own culture.
How can we be so sure of our own sanity, asked psychoanalyst Erich Fromm, pictured in 1974. Wikimedia Commons
If our society is not sane — and I find myself pointing towards this thesis — another question follows: what might sanity look like in an insane world?
I come to these questions without mental health training or expertise, but simply as an ordinary member of late-stage capitalist society, one suffering in his own way and trying to understand the mental health burdens that accompany our ecocidal and grossly inequitable mode of civilisation. I make no comment on the very real biophysical causes for mental illness, such as chemical imbalances or physical injury.
Instead, I reflect, at a “macro” level, on the sanity or insanity of the dominant culture and political economy in contemporary capitalist societies such as Australia, asking how the world “out there” can impact the inner dimension of our lives.
Following Fromm’s lead, I inquire not so much into individual pathology, but into what he calls “collective neuroses” and “the pathology of normalcy”. Of course, collective neuroses are not easily observed, for they are, by nature, the background fabric of existence and so easily missed.
Drinking the Kool-Aid
At first, I tried to distil a positive life lesson from the Parable of the Poisoned Well, but I quickly realised this was the wrong way to approach it.
There is arguably no moral guidance in the fable, only an amoral social insight. If there is a lesson, it is that sometimes it is easier or safer simply to conform to common assumptions or practices, no matter how dubious or absurd they are, to avoid being socially ostracised. If you do not go with the flow you may be deemed mad, so it may be better just to blend in and drink the Kool-Aid.
A second reading of the parable points to the relativity of notions of sanity, again suggesting that what’s sane or insane isn’t fixed, but is culturally dependent: a person is sane if they “function” well enough in the society, even if that society is sick.
It is this relativity of sanity that Fromm calls into question in The Sane Society. “The fact that millions of people share the same vices,” he wrote, “does not make these vices virtues, the fact that they share so many errors does not make the errors to be truths, and the fact that millions of people share the same forms of mental pathology does not make these people sane.”
He felt that society needed certain objective conditions to be sane, including environmental sustainability. If too many of humankind’s most basic needs were not being met despite unprecedented capacity, he felt it would be proper to declare a society sick, even if the behaviour producing the sickness was widespread and validated by its own internal cultural logic.
What is “normal” behaviour today? The climate emergency points to our fatal addiction to fossil fuels. We know their combustion is killing the planet, but we can’t help ourselves. The Intergovernmental Panel on Climate Change was established in 1988 to advise us on the science of climate change, yet here we are, more than 30 years later, and carbon emissions continue to rise (excepting only the years of financial crisis or pandemic). We emit 37 gigatons of carbon dioxide into the atmosphere each year, in full knowledge of their impacts.
In 2019, fossil fuels supplied around 85 per cent of global primary energy demand. Driven by a fetish for economic growth, voters support politicians who bring lumps of coal into a parliament for a laugh and enthusiastically build new fossil fuel power stations. It is a tragedy disguised as a grim joke.
Scientists warn that current trajectories of climate heating are not compatible with civilisation as we know it, with potentially billions of lives at risk this century, both human and non-human. You know something is wrong when the Arctic is burning. And yet nothing is more “normal” than hopping into a fossil-fuelled car or consuming products shipped around the world to satisfy the carboniferous desires of affluent society.
We’re deforesting the planet and destroying topsoil to feed a population that is growing by over 200,000 people every day. The United Nations projects we’ll have reached almost ten billion people by mid-century.
This human dominance of the planet under global capitalism is contributing to a holocaust of biodiversity loss, with the World Wildlife Fund recently reporting that populations of vertebrate species have declined by 68 per cent since 1970. We are living through the sixth mass extinction, driven by human economic activity that is not just normal but encouraged, rewarded and widely admired.
Empire marches on like a snake eating its own tail, pursuing growth for growth’s sake — the ideology of a cancer cell.
For whom, then, do we destroy the planet? Is a greater abundance of “nice things” what we are lacking in the overdeveloped world? Or is there, as historian and philosopher Lewis Mumford once opined, an inner dimension to our crises that must be resolved before the outer crises can be effectively met?
Nice things that fail to meet our needs become trash, polluting the planet. Alexander Schimmeck/Unsplash, CC BY
How easy it is to live life regurgitating the prewritten script of advanced industrial society: cogs in a vast machine, easily replaced. Perhaps we see our disenchantment reflected in the eyes of those tired, alienated commuters, a class into which it is so easy to fall simply by virtue of being subjects of the capitalist order. We all know that there is more to life than this.
We find ourselves living in an age where the old dogmas of growth, material affluence and technology are increasingly exposed as false idols. Like a fleet of ships that has been unmoored in a storm, our species is drifting in dangerous seas without a clear sense of direction.
Where are the new sources of meaning and guidance that all societies need to fight off the ennui? Pioneering sociologist Émile Durkheim used the term “anomie” to refer to a condition in which a culture’s traditional norms have broken down without new norms arising that can give sense to a changing world. Perhaps this is the term that best explains our existential condition today.
I am reminded of a poem by Michael Leunig:
They took him on a stretcher
To the Home for the Appalled
Where he lay down in the corner
And be bawled and bawled and bawled.
‘There’s nothing wrong with me,’ he wailed,
When asked about his bawling,
‘It’s the world that needs attention;
It’s so utterly appalling.’
What is a sane reaction to an insane society?
One could go on, but it would be perverse to do so. “Doom porn” is not my business or purpose. But there is a case for diagnosing our society as insane — not as rhetorical strategy, but in the pursuit of literal truth.
If an individual knowingly destroyed the conditions of his or her own existence, we’d question their sanity. If a mother only fed her children if she could make a profit, we’d doubt the soundness of her mind. If a father took all the household wealth and left the rest of the family in destitution while building bombs in the basement that could destroy the neighbourhood, we’d call him psychopathic.
And yet these are characteristics of our society as a whole. Fromm would not permit us to diagnose ourselves and our society as sane just because the actions that produce the features outlined above are considered “normal”. There is a pathology to our normalcy — my own regrettably included — and this pathology is no less pathological just because it is shared by millions upon millions of people.
‘A sane person in an insane society must appear insane.’ Kurt Vonnegut. Shutterstock
There are negative mental health effects that might naturally and justifiably arise when otherwise sane people find themselves living in an insane world. The paradox that threatens to emerge has already been variously noted.
In Welcome to the Monkey House, Kurt Vonnegut Jnr writes, “a sane person in an insane society must appear insane”. Thomas Stephen Szasz contends: “Insanity is the only sane reaction to an insane society”. And the British psychiatrist R. D. Laing said insanity was “a perfectly rational adjustment to an insane world”. I think I recall Star Trek’s Dr Spock saying something similar.
How can we not get depressed when reading the newspapers today or watching our politicians go about their business with such confident incompetence? How can we not grieve the wildlife and natural habitat being destroyed each moment? What parent can look to the future and not feel a foreboding dread at what world their children and grandchildren will inherit?
At the same time, and because of that dread, it is hard to maintain the emotional resources to care for strangers or “join a movement” when stress, agitation, worry and busyness clutter our mental lives. This can make society seem like a harsh place, lacking in generosity of spirit or compassion.
Whether it’s from watching white supremacists march or listening to climate deniers speak from platforms in parliament and mass media, a nausea sets in, a sickness not so much of the mind but of the soul.
This is an existential diagnosis, not a medical or psychiatric one. It would be wrong to make peace with this madness. The world we live in should not be treated as normal, and it should not be a sign of good health to become “well adjusted” to a society that is casually practising ecocide, celebrating narcissism, institutionalising racism and assessing the value of all things according to the cold logic of profit maximisation.
It is okay not to feel okay
We must not assume behaviour that makes an individual “functional” within a sick society is sufficient evidence of their sanity. In such a society, it is okay not to feel okay, to cry and feel grief, to feel dread and alienation. In our tears, let us find solidarity, for we are not alone.
Remember this when you wake up prematurely in the morning with an anxiety without object, or as you stare at the ceiling late at night as you try to fall asleep. You are not losing your mind. It is precisely because you have a grip on reality that reality seems so out of whack.
On my third reading of the Parable of the Poisoned Well, I noticed something I had missed — it was the watchman, the man who warned the king not to drink the poisoned water the rest of the citizenry had already consumed.
Wanting to quash the revolutionary sentiment, the king succumbed to public pressure and eventually drank from the well in order to fit in. But what about the watchman? Is it possible he never drank the poisoned water and remained sane in an insane society? Did that made him seem mad?
Perhaps my thoughts here are those of a watchman, someone who has tried not to drink the Kool-Aid, who has attempted to resist the pathology of normalcy.
Admittedly, I have questioned my own sanity at times — when, for example, I’ve found myself dancing in the middle of a busy intersection with Extinction Rebellion, risking arrest. What had driven me to act in a way that sees me surrounded by police with batons, guns and pepper spray? They sure looked mad.
Call me crazy, but I’ll finish with the words often attributed to Friedrich Nietzsche: “Those who were seen dancing were thought to be insane by those who could not hear the music”.
Of course, Mexico has been in the front line of atrocities and destruction that come out of mining. Mexico is a land blessed with wide biodiversity that includes minerals that have caught the attention of foreign companies who then act as the machinery to do what this industrial culture does best –converting the living into the dead. High revenue for the company stakeholders, negative benefit for the inhabitants and nothing but endless destruction for the land.
It is said that Aztecs used to embellish and protect their bodies with jewelry, such as necklaces with charms and pedants, armlets, bracelets, leg bracelets, and rings. They would also use tools and vases fabricated with precious metals like gold and silver. These metals were found in deposits located on the surface and not underground like nowadays, this allowed the usage of such mineral resources without much effort or effect.
In 1521, Tenochtitlan, the Aztec capital, was taken over by the Spanish army consolidating Mexico’s Conquest. From then on, mining as an industry started in Mexico as Spaniards started to exploit places where mineral deposits could be located. Mining was carried out mostly in the North and Center of what is now modern day Mexico. Many important mineral deposits started to be discovered in places that later would become famous as they would generate wealth (for whom?) and human settlements. It was only a matter of time before the land subject to mining would be turned into cities such as Guanajuato, San Luis Potosi, Zacatecas, Taxco, Chihuahua and Durango.
Mines kept spreading and mining created many jobs and wealth (I hate to be repetitive, but whose wealth?). Is there even a mention of all the evils done to the indigenous land and people? Not at all, the history of mining is portrayed as progress, as an unquestionable good thing, as a victory and in no terms as a defeat or loss. The whole History of Civilization is pretty much like that, now that I think of it.
After Independence
When the Independence movement of Mexico started in 1810, mining projects were negatively affected and had to be stopped. It was not until 1823 when the movement ended that mining activity was restarted. Remember that I mentioned my surname Straffon being from Cornwall, England? Well, it was precisely during these years that the British Real del Monte Company was established thanks to English capital. This company provided both technology and workforce, some of it straight from Cornwall to re-establish silver mines located in Real del Monte, Hidalgo. 1,500 tons of equipment including 9 steam engines with their large boilers, 5 for pumping, 2 for crushing ore and 2 for use in powering saw mills; various pumps; large cast iron pipes to connect the pumps to be placed at the bottom of the mines with the surface. And so started the rebuilding and modernization of the district’s mining industry. The Cornish miners had brought the Industrial Revolution to Mexico.
By the beginning of the 20th century, Mexico was entering a major political transformation as new laws and codes were created. During Porfirio Diaz’ administration, for example, most of the railroad infrastructure was built all through the country, focusing on the main mining centers that were already established. Then the American corporations showed up offering the means for better extraction as mines during the times of Nueva España were certainly used, but could not be exploited to their maximum because Spain lacked the technology and resources to do so.
The Fresnillo Company, Mazapil Cooper Co., Peñoles Mining Co., and Pittsburg & Mexico Tin Mining Co. were some of the companies looking to make a profit out of Mexico’s mines. Parallel industries started to rise, the economy diversified and the country’s elite dreamed of Mexico being on its way to becoming a world economy. Metallurgical processes were improved with maximum return on capital and mineral processing efficiency as the main goal. The bonanza would cease somewhat in the 1960s when the mining industry was nationalized and mine administration passed to the charge of Mexican professionals.
Then came NAFTA, and in 1992 mining laws were modified substantially in order to accommodate the demands of big national and transnational corporations. Compared to the prior 300 years, production of gold and silver doubled even though several communities resisted the exploitation. Social and environmental damage increased substantially as a consequence due to legal impunity and the ability of the mining organizations to trample over human rights. The Mexican Mining Law of 1992 is a unique and unconstitutional piece of legislation, and rides roughshod over earlier laws which allowed for judicial challenges and which consequently made it difficult for companies to carry on their business with impunity. The solution of the mining organizations was, of course, to create a whole web of corruption that extends to the three branches of government. We are still living the influence of NAFTA until this very day. Business as usual.
Keep on Digging
Doctor María Teresa Sánchez Salazar has set out very interesting mine “conflict maps” which consider many parameters including land conflict, environmental conflict, social conflict, labor conflict or a combination of those factors. Data shows that 75% of these conflicts have to do with land, that is, land grabs by the mining companies or due to environmental conflicts, and almost 70% of them happen in open-pit mines. Another interesting number – 60% of the conflicts have involved foreign company owned mines.
She adds that there are places where conflict started due to land grab and the subsequent leasing to mining companies and the implementation of ways to displace people from their native lands. Of a total of 181 natural areas, 57 have been leased for mining. Eight of them focus more than 75% of the surface to this activity. Twenty of them have at least 93% of their surface leased. One example is the Rayón National Park in Michoacan, its land is practically 100% leased for mining as well as Huautla Mountain Range that is between Morelos, Puebla and Guerrero.
Safety is also an issue for the Mexican mining sector. There are powerful cartels that have quite an influence in the entire country, including mining states such as Sonora, Chihuahua, Sinaloa and Guerrero. Mines have been object of many armed robberies that have increased during the COVID-19 pandemic. Extortion, threats and employee kidnapping have been the most common crimes reported by the mining companies.
If this was a Robin Hood kind of deal then I should certainly support it, but in the end workers are the most affected, operations are seldom slowed down and the exploitation just does not stop. If the criminal gangs were to take over, not much would change as, let’s be honest, both companies and cartels pretty much operate the same way but at a different scale.
Bacadéhuachi
In times prior to the year 1600, this area was inhabited by Opata indigenous settlements. In the year 1645 a mission named San Luis Gonzága de Bacadéhuachi was founded by the Jesuit missionary Cristóbal García. Its current inhabitants dedicate their lives to taking care of livestock and making cheese, bread and tortillas which are sold among themselves; within the world economy, they don’t have much of a choice. Being only 270 kilometers away from Hermosillo, capital of the State of Sonora, the road takes 5 hours to transit due to the uneven and complex terrain that in turn makes it a dangerous travel.
This town is on the same route of the high mountain range that takes you to Chihuahua, its neighbor state. This is a high-risk road as armed conflicts are constantly raging between groups that are looking to take control of this area. Some months ago, armed men went into the municipality creating such a situation and ending the peaceful environment to the point that the Mexican National Guard and the State Police now have to be constantly present.
Bacadehuachi has around 500 houses, most of them made of adobe, occupied by around 1,083 people according to the The National Institute of Statistics and Geography (INEGI). It has cobblestone roads and few are made of concrete due to the minimal vehicle transit. It is more common to see people on horses or donkeys than in motor vehicles. Everything is around the corner, there are no gas stations nearby. It has 3 municipal police officers that issue around 10 different fines a year. There is only one health center for basic checkups and a doctor is available every 3 days.
Regarding education, only one preschool, one primary school and one secondary school exist. For those who want to receive higher education, their only choice is to go to Granados, a municipality 50 kilometers away from the town. The road is risky to say the least, young students must stay at the neighboring town and go back to their families at the weekends in a municipality sponsored bus. To go to college is a victory, a luxury, a rare occurrence for the townspeople.
Don’t Know What I’m Selling
Miguel Teran is a farmer and former owner of La Ventana ranch. He sold his land to Bacanora Lithium for the Sonora Lithium Project. He asserts that the first explorations started back in 1994. Geologists came to the La Ventana ranch in government cars. They took some soil samples, came back 8 years later, measured the land and after that they never came back. Ten years ago, Bacanora Lithium carried out some studies. They drilled around 115 holes with the permission of Miguel and then they offered to buy the land.
I told them: you know what you’re buying, but I don’t know what I’m selling. Don’t take advantage of me. That’s how the negotiation started, but they wanted to pay as if it was a mere piece of land.”
Miguel wasn’t disappointed yet he acknowledges that he could have made a better deal as he has since found out what treasure lies in the 1,900 hectares that were sold and integrated into the Sonora Lithium Project. For the time being and until the mineral is extracted, Miguel may allow his cows to graze there as stipulated in the contract.
I am within my rights until I get in the way, but I have already bought some land.” Finally, he adds, “sometimes my car battery would fail and they would tell me that I had lithium here, but I only know about horses and chickens; not lithium.”
The Trauma of Our Technological Selves
As a city-dweller, my experience with Nature has been for the most part parks and decorative gardens. Since I live so disconnected from the land itself, I can only enter into relationship with my own species, our creations and the animals we call pets. For a long time I’ve been scared of insects and even though working in a garden has helped diminish the feeling, I still feel uncomfortable in certain scenarios. Soil and its minerals are even weirder to me, because I had never considered them something other than a resource, a component that can be used for my benefit through technology. They don’t seem alive, they don’t seem to have any other purpose than sitting there for us to transform them into something else.
Perhaps my biggest realization during my journey to connect with the land is the enormous damage that Capitalism, Colonialism and Industrialism have inflicted on the planet. It has reached the point that we are also physically, psychologically, emotionally and spiritually bent and broken enough for us to barely notice the indifference and violence around us. Indifference and violence done to each other and to ourselves. And yet, those who notice don’t always take action. Even less, those who know and take action don’t have a clear idea, much less a strategy to stop the abuse.
This is not something that modern technology can fix. Not the electric cars, not the solar cells nor the electric batteries. Not the tote bags and the bamboo toothbrushes that you can use as compost. Our home is being gutted and we just stand there watching, unsure on what to do. When you actually want to stop a killer, you go ahead and do it. You don’t offer knives from recycled metal or whips made out of hemp. You go ahead and put an end to the abuse by neutralizing any capacity to inflict damage that the perpetrator might have. You stop the killing, you stop the behavior, you commit yourself to do so.
Today I read that only 3% of world’s ecosystems remain intact. Civilization is going down regardless of what we do. Nothing can grow indefinitely without collapsing. The real question is what will be left when our civilization goes down. Our struggle resides in stopping it before there is nothing left.
Cristopher Straffon Marquez a.k.a. Straquez is a theater actor and language teacher currently residing in Tijuana, Baja California, Mexico. Artist by chance and educator by conviction, Straquez was part of the Zeitgeist Movement and Occupy Tijuana Movement growing disappointed by good intentions misled through dubious actions. He then focused on his art and craft as well as briefly participating with The Living Theatre until he stumbled upon Derrick Jensen’s Endgame and consequently with the Deep Green Resistance: Strategy to Save the Planet both changing his mind, heart and soul. Since then, reconnecting with the land, decolonizing the mind and fighting for a living planet have become his goals.
I was born in Mexico City surrounded by big buildings, a lot of cars and one of the most contaminated environments in the world. When I was 9 years old my family moved to Tijuana in North West Mexico and from this vantage point, on the wrong side of the most famous border town in the world, I became acquainted with American culture. I grew up under the American way of life, meaning in a third-world city ridden with poverty, corruption, drug trafficking, prostitution, industry and an immense hate for foreigners from the South.
Through my school years, I probably heard a couple of times how minerals are acquired and how mining has brought “prosperity” and “progress” to humanity. I mean, even my family name comes from Cornwall, known for its mining sites. The first Straffon to arrive from England to Mexico did so around 1826 in Real del Monte in the State of Hidalgo (another mining town!). However, it is only recently, since I have started following the wonderful work being done in Thacker Pass by Max Wilbert and Will Falk that the horrors of mining came into focus and perspective.
What is mining? You smash a hole in the ground, go down the hole and smash some more then collect the rocks that have been exposed and process them to make jewelry, medicines or technology. Sounds harmless enough. It’s underground and provides work and stuff we need, right? What ill could come out of it? After doing some digging (excuse the pun), I feel ashamed of my terrible ignorance. Mine is the ignorance of the many. This ignorance is more easily perpetuated in a city where all the vile actions are done just so we can have our precious electronics, vehicles and luxuries.
Mine Inc.
Mining, simply put, is the extraction of minerals, metals or other geological materials from earth including the oceans. Mining is required to obtain any material that cannot be grown or artificially created in a laboratory or factory through agricultural processes. These materials are usually found in deposits of ore, lode, vein, seam, reef or placer mining which is usually done in river beds or on beaches with the goal of separating precious metals out of the sand. Ores extracted through mining include metals, coal, oil shale, gemstones, calcareous stone, chalk, rock salt, potash, gravel, and clay. Mining in a wider sense means extraction of any resource such as petroleum, natural gas, or even water.
Mining is one of the most destructive practices done to the environment as well as one of the main causes of deforestation. In order to mine, the land has to be cleared of trees, vegetation and in consequence all living organisms that depend on them to survive are either displaced or killed. Once the ground is completely bare, bulldozers and excavators are used to smash the integrity of the land and soil to extract the metals and minerals.
Mining comes in different forms such as open-pit mining. Like the name suggests, is a type of mining operation that involves the digging of an open pit as a means of gaining access to a desired material. This is a type of surface mining that involves the extraction of minerals and other materials that are conveniently located in close proximity to the surface of the mining site. An open pit mine is typically excavated with a series of benches to reach greater depths.
Open-pit mining initially involves the removal of soil and rock on top of the ore via drilling or blasting, which is put aside for future reclamation purposes after the useful content of the mine has been extracted. The resulting broken up rock materials are removed with front-end loaders and loaded onto dump trucks, which then transport the ore to a milling facility. The landscape itself becomes something out of a gnarly science-fiction movie.
Once extracted, the components are separated by using chemicals like mercury, methyl-mercury and cyanide which of course are toxic to say the least. These chemicals are often discharged into the closest water sources available –streams, rivers, bays and the seas. Of course, this causes severe contamination that in turn affects all the living organisms that inhabit these bodies of water. As much as we like to distinguish ourselves from our wild kin this too affects us tremendously, specially people who depend on the fish as their staple food or as a livelihood.
One of the chemical elements that is so in demand in our current economy is Lithium. Lithium battery production today accounts for about 40% of lithium mining and 25% of cobalt mining. In an all-battery future, global mining would have to expand by more than 200% for copper, by a minimum of 500% for lithium, graphite, and rare earths, and far more for cobalt.
Lithium – Isn’t that a Nirvana song?
Lithium is the lightest metal known and it is used in the manufacture of aircraft, nuclear industry and batteries for computers, cellphones, electric cars, energy storage and even pottery. It also can level your mood in the form of lithium carbonate. It has medical uses and helps in stabilizing excessive mood swings and is thus used as a treatment of bipolar disorder. Between 2014 and 2018, lithium prices skyrocketed 156% . From 6,689 dollars per ton to a historic high of 17,000 dollars in 2018. Although the market has been impacted due to the on-going pandemic, the price of lithium is also rising rapidly with spodumene (lithium ore) at $600 a ton, up 40% on last year’s average price and said by Goldman Sachs to be heading for $676/t next year and then up to $707/t in 2023.
Lithium hydroxide, one of the chemical forms of the metal preferred by battery makers, is trading around $11,250/t, up 13% on last year’s average of $9978/t but said by Goldman Sachs to be heading for $12,274 by the end of the year and then up to $15,000/t in 2023. Lithium is one of the most wanted materials for the electric vehicle industry along cobalt and nickel. Demand will only keep increasing if battery prices can be maintained at a low price.
Simply look at Tesla’s gigafactory in the Nevada desert which produces 13 million individual cells per day. A typical Electronic Vehicle battery cell has perhaps a couple of grams of lithium in it. That’s about one-half teaspoon of sugar. A typical EV can have about 5,000 battery cells. Building from there, a single EV has roughly 10 kilograms—or 22 pounds—of lithium in it. A ton of lithium metal is enough to build about 90 electric cars. When all is said and done, building a million cars requires about 60,000 tons of lithium carbonate equivalent (LCE). Hitting 30% penetration is roughly 30 million cars, works out to about 1.8 million tons of LCE, or 5 times the size of the total lithium mining industry in 2019.
Considering that The United States-Mexico-Canada Agreement (USMCA) is being negotiated, lithium exploitation is a priority as a “must be secured” supply chain resource for the North American corporate machine. In 3 years, cars fabricated in these three countries must have at least 75% of its components produced in the North American regionso they can be duty-free. This includes the production of lithium batteries that could also become a profitable business in Mexico.
Sonora on Lithium
In the mythical Sierra Madre Occidental (“Western Mother” Mountain Range) which extends South of the United States, there is a small town known as Bacadéhuachi. This town is approximately 11 km away from one of the biggest lithium deposits in the world known as La Ventana. At the end of 2019, the Mexican Government confirmed the existence of such a deposit and announced that a concession was already granted on a joint venture project between Bacanora Minerals (a Canadian company) and Gangfeng Lithium (a Chinese company) to extract the coveted mineral. The news spread and lots of media outlets and politicians started to refer to lithium as “the oil of the future.”
Sonora Lithium Ltd (“SLL”) is the operational holding company for the Sonora Lithium Project and owns 100% of the La Ventana concession. The La Ventana concession accounts for 88% of the mined ore feed in the Sonora Feasibility Study which covers the initial 19 years of the project mine life. SLL is owned 77.5% by Bacanora and 22.5% by Ganfeng Lithium Ltd.
Sonora holds one of the world’s largest lithium resources and benefits from being both high grade and scalable. The polylithionite mineralisation is hosted within shallow dipping sequences, outcropping on surface. A Mineral Resource estimate was prepared by SRK Consulting (UK) Limited (‘SRK’) in accordance with NI 43-101.”
The Sonora Lithium Project is being developed as an open-pit strip mine with operation planned in two stages. Stage 1 will last for four years with an annual production capacity of approximately 17,500t of lithium carbonate, while stage 2 will ramp up the production to 35,000 tonnes per annum (tpa). The mining project is also designed to produce up to 28,800 tpa of potassium sulfate (K2SO4), for sale to the fertilizer industry.
On September 1st, 2020, Mexico’s President, Andres Manuel Lopez Obrador, dissolved the Under-secretariat of Mining as part of his administration’s austerity measures. This is a red flag to environmental protection as it creates a judicial void which foreign companies will use to allow them greater freedom to exploit more and safeguard less as part of their mining concession agreements.
Without a sub-secretariat, mediation between companies, communities and environmental regulations is virtually non-existent. Even though exploitation of this particular deposit had been adjudicated a decade ago under Felipe Calderon’s administration, the Mexican state is since then limited to monitoring this project. This lack of regulatory enforcement will catch the attention of investors and politicians who will use the situation to create a brighter, more profitable future for themselves and their stakeholders.
To my mind there is a bigger question – how will Mexico benefit from having one of the biggest deposits of lithium in the world? Taking into account the dissolution of the Mining sub-secretariat and the way business and politics are usually handled in Mexico, I do wonder who will be the real beneficiaries of the aforementioned project.
Extra Activism
Do not forget, mining is an integral part of our capitalist economy; mining is a money making business – both in itself and as a supplier of materials to power our industrial civilization. Minerals and metals are very valuable commodities. Not only do the stakeholders of mining companies make money, but governments also make money from revenues.
There was a spillage in the Sonora river in 2014. It affected over 22,000 people as 40 million liters of copper sulfate were poured into its waters by the Grupo Mexico mining group. Why did this happen? Mining companies are run for the profit of its stakeholder and it was more profitable to dump poison into the river than to find a way to dispose it with a lower environmental impact. Happily for the company stakeholders, company profit was not affected in the least.
Even though the federal Health Secretariat in conjunction with Grupo México announced in 2015 the construction of a 279-million-peso (US $15.6-million) medical clinic and environmental monitoring facility to be known as the Epidemiological and Environmental Vigilance Unit (Uveas) to treat and monitor victims of the contamination, until this day it has not been completed. The government turned a blind eye to the incident after claiming they would help. All the living beings near the river are still suffering the consequences.
Mining is mass extraction and this takes us to the practice of “extractivism” which is the destruction of living communities (now called “resources”) to produce stuff to sell on the world market – converting the living into the dead. While it does include mining – extraction of fossil fuels and minerals below the ground, extractivism goes beyond that and includes fracking, deforestation, agro-industry and megadams.
If you look at history, these practices have deeply affected the communities that have been unlucky enough to experience them, especially indigenous communities, to the advantage of the so-called rich. Extractivism is connected to colonialism and neo-colonialism; just look at the list of mining companies that are from other countries – historically companies are from the Global North. Regardless of their origins, it always ends the same, the rich colonizing the land of the poor. Indigenous communities are disproportionately targeted for extractivism as the minerals are conveniently placed under their land.
While companies may seek the state’s permission, even work with them to share the profits, they often do not obtain informed consent from communities before they begin extracting – moreover stealing – their “resources”. The profit made rarely gets to the affected communities whose land, water sources and labor is often being used. As an example of all of this, we have the In Defense of the Mountain Range movement in Coatepec, Veracruz. Communities are often displaced, left with physical, mental and spiritual ill health, and often experience difficulties continuing with traditional livelihoods of farming and fishing due to the destruction or contamination of the environment.
Cristopher Straffon Marquez a.k.a. Straquez is a theater actor and language teacher currently residing in Tijuana, Baja California, Mexico. Artist by chance and educator by conviction, Straquez was part of the Zeitgeist Movement and Occupy Tijuana Movement growing disappointed by good intentions misled through dubious actions. He then focused on his art and craft as well as briefly participating with The Living Theatre until he stumbled upon Derrick Jensen’s Endgame and consequently with the Deep Green Resistance: Strategy to Save the Planet both changing his mind, heart and soul. Since then, reconnecting with the land, decolonizing the mind and fighting for a living planet have become his goals.
If you’ve gotten this far in this book—or if you’re simply anything other than entirely insensate—we probably agree that civilization is going to crash, whether or not we help bring this about. If you don’t agree with this, we probably have nothing to say to each other (How ‘bout them Cubbies!). We probably also agree that this crash will be messy. We agree further that since industrial civilization is systematically dismantling the ecological infrastructure of the planet, the sooner civilization comes down (whether or not we help it crash) the more life will remain afterwards to support both humans and nonhumans.
If you agree with all this, and if you don’t want to dirty your spirituality and conscience with the physical work of helping to bring down civilization, and if your primary concern really is for the well-being of those (humans) who will be alive during and immediately after the crash (as opposed to simply raising this issue because you’re too scared to talk about the crash or to allow anyone else to do so either), then, given, and I repeat this point to emphasize it, that civilization is going to come down anyway, you need to start preparing people for the crash.
Instead of attacking me for stating the obvious, go rip up asphalt in vacant parking lots to convert them to neighborhood gardens, go teach people how to identify local edible plants, even in the city (especially in the city) so these people won’t starve when the proverbial shit hits the fan and they can no longer head off to Albertson’s for groceries. Set up committees to eliminate or if appropriate channel the (additional) violence that might break out.
We need it all.
We need people to take out dams, and we need people to knock out electrical infrastructures. We need people to protest and to chain themselves to trees. We also need people working to ensure that as many people as possible are equipped to deal with the fall-out when the collapse comes. We need people working to teach others what wild plants to eat, what plants are natural antibiotics. We need people teaching others how to purify water, how to build shelters. All of this can look like supporting traditional, local knowledge, it can look like starting roof-top gardens, it can look like planting local varieties of medicinal herbs, and it can look like teaching people how to sing.
The truth is that although I do not believe that designing groovy eco-villages will help bring down civilization, when the crash comes, I’m sure to be first in line knocking on their doors asking for food.
People taking out dams do not have a responsibility to ensure that people in homes previously powered by hydro know how to cook over a fire. They do however have a responsibility to support the people doing that work.
Similarly, those people growing medicinal plants (in preparation for the end of civilization) do not have a responsibility to take out dams. They do however have a responsibility at the very least to not condemn those people who have chosen that work. In fact they have a responsibility to support them. They especially have a responsibility to not report them to the cops.
It’s the same old story:
the good thing about everything being so fucked up is that no matter where you look, there is great work to be done. Do what you love. Do what you can. Do what best serves your landbase. We need it all. This doesn’t mean that everyone taking out dams and everyone working to cultivate medicinal plants are working toward the same goals. It does mean that if they are, each should see the importance of the other’s work.
Further, resistance needs to be global. Acts of resistance are more effective when they’re large-scale and coordinated. The infrastructure is monolithic and centralized, so common tools and techniques can be used to dismantle it in many different places, simultaneously if possible.
By contrast, the work of renewal must be local.
To be truly effective (and to avoid reproducing the industrial infrastructure) acts of survival and livelihood need to grow from particular landbases where they will thrive. People need to enter into conversation with each piece of earth and all its (human and nonhuman) inhabitants. This doesn’t mean of course that we can’t share ideas, or that one water purification technique won’t be useful in many different locations. It does mean that people in those places need to decide for themselves what will work.
Most important of all, the water in each place needs to be asked and allowed to decide for itself. I’ve been thinking a lot again about the cell phone tower behind Safeway, and I see now how these different approaches manifest in this one small place. The cell phone tower needs to come down. It is contiguous on two sides with abandoned parking lots. Those lots need to come up.
