taxonomy of action dgr deep green resistance

A Taxonomy of Action

Excerpted from the book, Deep Green Resistance: Strategy to Save the Planet. Click here to buy a copy of the book or read it online.


We’ve all seen biological taxonomies, which categorize living organisms by kingdom and phylum down to genus and species. Though there are tens of millions of living species of vastly different shapes, sizes, and habitats, we can use a taxonomy to quickly zero in on a tiny group.

When we seek effective strategies and tactics, we have to sort through millions of past and potential actions, most of which are either historical failures or dead ends. We can save ourselves a lot of time and a lot of anguish with a quick and dirty resistance taxonomy. By looking over whole branches of action at once we can quickly judge which tactics are actually appropriate and effective for saving the planet (and for many specific kinds of social and ecological justice activism). A taxonomy of action can also suggest tactics we might otherwise overlook.

Broadly speaking, we can divide all of our tactics and projects either into acts of omission or acts of commission. Of course, sometimes these categories overlap. A protest can be a means to lobby a government, a way of raising public awareness, a targeted tactic of economic disruption, or all three, depending on the intent and organization. And sometimes one tactic can support another; an act of omission like a labor strike is much more likely to be effective when combined with propagandizing and protest.

In a moment we’ll do a quick tour of our taxonomic options for resistance. But first, a warning. Learning the lessons of history will offer us many gifts, but these gifts aren’t free. They come with a burden. Yes, the stories of those who fight back are full of courage, brilliance, and drama. And yes, we can find insight and inspiration in both their triumphs and their tragedies. But the burden of history is this: there is no easy way out.

In Star Trek, every problem can be solved in the final scene by reversing the polarity of the deflector array. But that isn’t reality, and that isn’t our future. Every resistance victory has been won by blood and tears, with anguish and sacrifice. Our burden is the knowledge that there are only so many ways to resist, that these ways have already been invented, and they all involve profound and dangerous struggle. When resisters win, it is because they fight harder than they thought possible.

And this is the second part of our burden. Once we learn the stories of those who fight back—once we really learn them, once we cry over them, once we inscribe them in our hearts, once we carry them in our bodies like a war veteran carries aching shrapnel—we have no choice but to fight back ourselves. Only by doing that can we hope to live up to their example. People have fought back under the most adverse and awful conditions imaginable; those people are our kin in the struggle for justice and for a livable future. And we find those people—our courageous kin—not just in history, but now. We find them among not just humans, but all those who fight back.

We must fight back because if we don’t we will die. This is certainly true in the physical sense, but it is also true on another level. Once you really know the self-sacrifice and tirelessness and bravery that our kin have shown in the darkest times, you must either act or die as a person. We must fight back not only to win, but to show that we are both alive and worthy of that life.

Acts of Omission

The word strike comes from eighteenth-century English sailors, who struck (removed) their ship’s sails and refused to go to sea, but the concept of a workers’ strike dates back to ancient Egypt.3 It became a popular tactic during the industrial revolution, parallel to the rise of labor unions and the proliferation of crowded and dangerous factories.

Historical strikes were not solely acts of omission. Capitalists went to great lengths to violently prevent or end strikes that cost them money, so they became more than pickets or marches; they were often pitched battles, with strikers on one side, police and hired goons on the other. This should be no surprise; any effective action against those in power will trigger a forceful, and likely violent, response. Hence, historical strikers often had a pragmatic attitude toward the use of violence. Even if opposed to violence, historical strikers planned to defend themselves out of necessity.

The May 1968 student protests and general strike in France—which rallied ten million people, two-thirds of the French workforce—forced the government to dissolve and call elections, (as well as triggering extensive police brutality). The 1980 Gdańsk Shipyard strike in Poland sparked a series of strikes across the country and contributed to the fall of Communism in Eastern Europe; strike leader Lech Wałęsa won the Nobel Peace Prize and was later elected president of Poland. General strikes were common in Spain in the early twentieth century, especially in the years leading up to the civil war and anarchist revolution.

Boycotts and embargoes have been crucial in many struggles: from boycotts of slave-produced goods in the US, to civil rights struggles and the Montgomery bus boycott in the name of civil rights, to the antiapartheid boycotts; to company-specific boycotts of Nestlé, Ford, or Philip Morris.

The practice of boycotting predates the name it itself. Captain Charles Boycott was the agent of an absentee landlord in Ireland in 1880. Captain Boycott evicted tenants who had demanded rent reductions, so the community fought back by socially and economically isolating him. People refused to work for him, sell things to him, or trade with him—the postman even refused to deliver his mail. The British government was forced to bring in fifty outside workers to undertake the harvest, and protected the workers with one thousand police. This show of force meant that it cost over £10,000 to harvest £350 of potatoes. Boycott fled to England, and his name entered the lexicon.

As we have discussed, consumer spending is a small lever for resistance movements, since most spending is done by corporations, governments, and other institutions. If we ignore the obligatory food, housing, and health care, Americans spend around $2.7 trillion dollars per year on their clothing, insurance, transportation, and other expenses. Government spending might be $4.4 trillion, with corporations spending $1 trillion on marketing alone. Discretionary consumer spending is small, and even if a boycott were effective against a corporation, the state would bail out that corporation with tax money, as they’ve made clear.

But there’s no question that boycotts can be very effective in specific situations. The original example of Captain Boycott shows some conditions that lead to successful action: the participation of an entire community, the use of additional force beyond economic measures, and the context of a geographically limited social and economic realm. Such actions helped lead to what Irish labor agitator and politician Michael Davitt called “the fall of feudalism in Ireland.”7

Of course there are exceptional circumstances. When the winter’s load of chicken feed arrived on the farm today, the mayor was driving the delivery truck, nosing carefully through a herd of curious cattle. But most people don’t take deliveries from their elected officials, and—with apologies to Mayor Jim—the mayors of tiny islands don’t wield much power on a global scale.

Indeed, corporate globalization has wrought a much different situation than the old rural arrangement. There is no single community that can be unified to offer a solid front of resistance. When corporations encounter trouble from labor or simply want to pay lower wages, they move their operations elsewhere. And those in power are so segregated from the rest of us socially, economically, culturally, and physically that enforcing social shaming or shunning is almost impossible.

Even if we want to be optimistic and say that a large number of people could decide to engage in a boycott of the biggest ten corporations, it’s completely reasonable to expect that if a boycott seriously threatened the interests of those in power, they would simply make the boycott illegal.

In fact, the United States already has several antiboycott laws on the books, dating from the 1970s. The US Bureau of Industry and Security’s Office of Antiboycott Compliance explains that these laws were meant “to encourage, and in specified cases, require US firms to refuse to participate in foreign boycotts that the United States does not sanction.” The laws prohibit businesses from participating in boycotts, and from sharing information which can aid boycotters. In addition, inquiries must be reported to the government. For example, the Kansas City Star reports that a company based in Kansas City was fined $6,000 for answering a customer’s question about whether their product contained materials made in Israel (which it did not) and for failing to report that inquiry to the Bureau of Industry and Security.8 American law allows the bureau to fine businesses “up to $50,000, or five times the value” of the products in question. The laws don’t just apply to corporations, but are intended “to counteract the participation of US citizens” in boycotts and embargoes “which run counter to US policy.”

Certainly, large numbers of committed people can use boycotts to exert major pressure on governments or corporations that can result in policy changes. But boycotts alone are unlikely to result in major structural overhauls to capitalism or civilization at large, and will certainly not result in their overthrow.

Like the strike and the boycott, tax refusal has a long history. Rebellions have erupted and wars have been waged over taxes; from the British colonial “hut taxes” to the Boston Tea Party. Even if taxation is not the cause of a war, tax refusal is likely to play a part, either as a way of resisting unjust wars (as the Quakers have historically done) or as part of a revolutionary struggle (as in a German revolution in which Karl Marx proclaimed, “Refusal to pay taxes is the primary duty of the citizen!”).

The success of tax refusal is usually low, partly because people already try to avoid taxes for nonpolitical reasons. In the US, 41 percent of adults do not pay federal income tax to begin with, so it’s reasonable to conclude that the government could absorb (or compensate for) even high levels of tax refusal.

Even though tax refusal will not bring down civilization, there are times when it could be especially decisive. Regional or local governments on the verge of bankruptcy may be forced to close prisons or stop funding new infrastructure in order to save costs, and organized tax resistance could help drive such trends while diverting money to grassroots social or ecological programs.

Through conscientious objection people refuse to engage in military service, or, in some cases, accept only noncombatant roles in the military. Occasionally these are people who are already in the military who have had a change of heart.

Although conscientious objection has certainly saved people from having to kill, it doesn’t always save people from dying or the risk of death, since the punishments or alternative jobs like mining or bomb disposal are also inherently dangerous. It’s unlikely that conscientious objection has ever ended a war or even caused significant troop shortages. Governments short of troops usually enact or increase conscription to fill out the ranks. Where alternative service programs have existed, the conscientious objectors have usually done traditional masculine work, like farming and logging, thus freeing up other men to go to war. Conscientious objection alone is unlikely to be an effective form of resistance against war or governments.

For those already in the military, mutiny and insubordination are the chief available acts of omission. In theory, soldiers have the right, even obligation, to refuse illegal orders. In practice, individual soldiers rarely defy the coercion of their superiors and their units. And refusing an illegal order only works when an atrocity is illegal at the time; war criminals at Nuremberg argued that there were no laws against what they did.

Since individual insubordination may result in severe punishment, military personnel sometimes join together to mutiny. But large-scale refusal of orders is almost unheard of because of the culture, indoctrination, and threat of punishment in the military (there are notable exceptions, like the mutiny on the Russian battleship Potemkin or the mass mutinies of Russian soldiers during the February Revolution). Perhaps a greater cause for hope is the potential that military personnel, who often have very useful skills sets, will join more active resistance groups.

Shunning and shaming are sometimes used for severe social transgressions and wrongdoing, such as domestic or child abuse, or rape. These tactics are more likely to be effective in close-knit or low-density communities, which are not as common in the modern and urbanized world, although particular communities (such as enclaves of immigrants) may also be set apart for language or cultural reasons. The effect of shunning can be vastly increased in situations like that of Captain Boycott, in which social relations are also economic relations. However, since most economic transactions (either employment or consumption) are mediated by large, faceless corporations and alienated labor, this is rarely possible in the modern day.

Shunning requires a majority to be effective, so it’s not a tool that can be used to bring down civilization, although it can still be used to discourage wrongdoing within communities, including activist communities.

Civil disobedience, the refusal to follow unjust laws and customs, is a fundamental act of omission. It has led to genuine successes, as in the civil rights campaign in Birmingham, Alabama. In the 1960s Birmingham was among the most racially segregated cites in the US, with segregation legally required and vigorously enforced. The Commissioner of Public Safety was “arch-segregationist” Bull Connor, a vicious racist even by the standards of the time. Persecution of black people by the police and other institutions was especially bad. The local government went to great lengths to try to quash any change; for example, when courts ruled segregation of city parks unlawful, the city closed the parks. However, civil rights activists, including Martin Luther King Jr., were able to conduct a successful antisegregation campaign and turn this particularly nasty situation into a victory.

The Birmingham campaign used many different tactics, which gave it flexibility and strength. It began with a series of economic boycotts against businesses that promoted or tolerated segregation. Starting in 1962, these boycotts targeted downtown businesses and decreased sales by as much as 40 percent. Black organizers patrolled for people breaking the boycott. When they found black people shopping in a target store, they confronted them publically and shamed them into participating in the boycott, even destroying purchased merchandise. When several businesses took down their segregation signs, Commissioner Connor threatened to revoke their business licenses.

The next step in the civil disobedience campaign was “Project C,” the systematic violation of segregation laws. Organizers timed walking distances between the campaign headquarters and various targets, and conducted reconnaissance of segregated lunch counters, all-white churches, stores, federal buildings, and so on. The campaign participants then staged sit-ins at the various buildings, libraries, and lunch counters (or, in the case of the white churches, kneel-ins). Businesses mostly refused to serve the protesters, some of whom were spat on by white customers, and hundreds of the protesters were arrested. Some observers, black and white, considered Project C to be an extremist approach, and criticized King and the protesters for not simply sticking to negotiation. “Wasteful and worthless,” proclaimed the city’s black newspaper. A statement by eight white clergyman called the demonstrations “unwise and untimely,” and wrote that such protests “incite to hatred and violence” when black people should focus on “working peacefully.” (Of course, they blamed the victim. Of course, they cautioned that an action like sitting down in a deli and ordering a sandwich is only “technically peaceful” and warned against such “extreme measures.” And, of course, it’s never the right time, is it?)

The city promptly obtained an injunction against the protests and quadrupled the bail for arrestees to $1,200 per person (more than $8,000 in 2010 currency). But the protests continued, and two days later fifty people were arrested, including Martin Luther King Jr. Instead of paying bail for King, the organizers allowed the police to keep him in prison to draw attention to the struggle. National attention meant the expansion of boycotts; national retail chains started to suffer, and their bosses put pressure on the White House to deal with the situation.

Despite the attention, the campaign began to run out of protesters willing to risk arrest. So they used a controversial plan called the “Children’s Crusade,” recruiting young students to join in the protests. Organizers held workshops to show films of other protests and to help the young people deal with their fear of jail and police dogs. On May 2, 1963, more than a thousand students skipped school to join the protest, some scaling the walls around their school after a principal attempted to lock them in. Six hundred of them, some as young as eight, were arrested.

Firehoses and police dogs were used against the marching students. The now-iconic images of this violence drew immense sympathy for the protesters and galvanized the black community in Birmingham. The situation came to a head on May 7, 1963, when thousands of protestors flooded the streets and all business ceased; the city was essentially defeated. Business leaders were the first to support the protestors’ demands, and soon the politicians (under pressure from President Kennedy) had no choice but to capitulate and agree to a compromise with King and the other organizers.

But no resistance comes without reprisals. Martin Luther King Jr.’s house was bombed. So was a hotel he was staying at. His brother’s house was bombed. Protest leader Fred Shuttlesworth’s house was bombed. The home of an NAACP attorney was bombed. Some blamed the KKK, but no one was caught. A few months later the KKK bombed a Baptist church, killing four girls.

And the compromise was controversial. Some felt that King had made a deal too soon, that the terms were less than even the moderate demands. In any case, the victorious campaign in Birmingham is widely regarded as a watershed for the civil rights movement, and a model for success.

Let’s compare the goals of Birmingham with our goals in this book. The Birmingham success was achieved because the black protestors wanted to participate in economy and government. Indeed, that was the crux of the struggle, to be able to participate more actively and equally in the economy, in government, and in civil society. Because they were so numerous (they made up about one-third of the city’s population) and because they were so driven, their threat of selective withdrawal from the economy was very powerful (I almost wrote “persuasive,” but the point is that they stopped relying on persuasion alone).

But what if you don’t want to participate in capitalism or in the US government? What if you don’t even want those things to exist? Boycotts aren’t very persuasive to business leaders if the boycotts are intended to be permanent. The Birmingham civil rights activists forced those in power to change the law by penalizing their behavior, by increasing the cost of business as usual to the point where it became easier and more economically viable for government to accede to their demands.

There’s no doubt that we can try to apply the same approach in our situation. We can apply penalties to bad behavior, both on community and global scales. But the dominant culture functions by taking more than it gives back, by being unsustainable. In order to get people to change, we would have to apply a penalty proportionally massive. To try to persuade those in power to made serious change is folly; it’s effectively impossible to make truly sustainable decisions within the framework of the dominant system. And persuasion can only work on people, whereas we are dealing with massive social machines like corporations, which are functionally sociopathic.

In any case, what we call civil disobedience perhaps is the prototypical act of omission, and a requirement for more than a few acts of commission. Refusing to follow an unjust law is one step on the way to working more actively against it.


The most generalized act of omission is a withdrawal from larger society or emigration to a different society. Both are common in history. These choices are often the result of desperation, of a sense of having run out of other options, of the status quo being simply intolerable. Of course, if the culture you are leaving is so terrible, good people leaving is unlikely to reform or improve it. Which doesn’t mean people shouldn’t emigrate or try to leave intolerable or dangerous social situations. It just means that leaving, in and of itself, isn’t a political strategy likely to affect positive change.

Perhaps the biggest problem with withdrawal as a strategy now is that civilization is global. Where are you going to go? Where do you think you can escape climate change, for example? And what real effect will withdrawal have on the dominant culture? There is no shortage of labor, so huge numbers of people would have to withdraw in order to make a difference. Not buying things will not end the capitalist economy, and refusing to pay taxes will not bring down the government. If you did have enough people to do such things, you would become a threat, a dangerous example, and would be treated accordingly. As soon as enough people withdrew to become a bad example, civilization would go after them, thus ending their withdrawal and forcing them to engage with it, either by giving in or by fighting back.

History already tells us that withdrawing is not an option that the civilized will allow. First Nations people across Canada and the US, for instance, were not allowed to remain outside of the invading European civilization. Their children were taken by force to be abused—“enculturated”—and forced into settler culture.

It’s a paradox. Withdrawal can only persist when it is ineffective, and so is useless as a resistance strategy.

Other acts of noncooperation can operate in smaller contexts such as individual religious temples, for example, or romantic relationships (as in the Lysistratan example). These smaller social structures may not have as great an impact on society at large, but smaller numbers of people are required to affect change. If nothing else, it’s good practice.


All acts of omission require very large numbers of people to be permanently effective on a large scale. There are plenty of examples of strikes shutting down factories temporarily, but what if you don’t ever want that factory to run again? What if you work at a cruise missile factory or a factory that manufactures nuclear warheads? Is everyone working there willing to go on strike indefinitely? The large pool of unemployed or underpaid working poor means that there are always people willing to step in to work for a wage, even a relatively low one. Failing that, the company in question could just move the factory overseas, as so many have. All of this is especially true in a time when capitalism falters, and attempting to bring down civilization would definitely make capitalism falter.

The same problems apply to economic boycotts. You and I could stop buying anything produced by a given company. Or we could stop buying anything that had been sold through the global capitalist economy. We probably will see widespread acts of economic omission, but only when large numbers of people get too poor to buy mass-produced consumer luxuries. But because of globalization and automation, these acts of omission will be less effective than they were in the past.

Which isn’t to say we shouldn’t undertake such acts when appropriate. Acts of omission are commonly part of resistance movements; they may be implicit rather than explicit. Pre-Civil War abolitionists would not have owned slaves. But this was an implicit result of their morality and political philosophy rather than a means of change. Few abolitionists would have suggested that by refraining from personally owning slaves they were posing a serious or fundamental threat to the institution of slavery.

An effective resistance movement based on acts of omission might need 10 percent, or 50 percent, or 90 percent of the population to win. One in a thousand people withdrawing from the global economy would have negligible impact. Acts of commission are a different story. What if one out of a thousand people joined a campaign of direct action to bring down civilization? Seven million brave and smart people could ensure the survival of our planet.


If we are going to talk about survival—or about courage, for that matter—we should talk about Sobibór. Sobibór was a Nazi concentration camp built in a remote part of Poland near the German border. Brought into operation in April 1943, Sobibór received regular train loads of prisoners, almost all Jewish. Like other Nazi concentration camps, Sobibór was also a work camp, both for prisoners skilled in certain trades and for unskilled labor, such as body removal. Sobibór was not the largest concentration camp, but it ran with murderous efficiency. Records show that by October 1944 a quarter of a million people had been murdered there, and some argue the casualties were significantly higher.

Sobibór presented two distinct faces. Upon arrival to the camp, those selected to be killed received a polite welcoming speech from the Nazis (sometimes dressed in lab coats to project expertise and authority), and heard classical music played over loudspeakers. The door to the extermination “showers” was decorated with flowers and a Star of David. Touches like these encouraged them to go quietly and calmly to what some surely realized was their death. In contrast, those who were selected for work were shown a more overtly violent face, suffering arbitrary beatings and sometimes killed for even the smallest failure in cooperation. As at other concentration camps, if individual prisoners even attempted to escape, other prisoners would be killed as a reprisal. (At Auschwitz it was common practice for the SS to kill ten random prisoners for each escapee.)

Sobibór is a lesson for us because it became the site of the most successful—and also the most audacious—concentration camp uprising during the entire Holocaust. A small number of prisoners recognized that it was only a matter of time until they, too, were murdered, and decided that it was worth the risk to escape. However, they knew that those left behind would suffer the consequences of their act. So they hatched a bold plan to allow everyone in the camp to escape.

This was not an easy task. The camp was surrounded by multiple razor wire fences and a minefield, beyond which was forest. In addition to the SS, the camp had SS-trained guards of various Eastern European nationalities, guards who had themselves been brought in from POW camps. The perimeter of the camp had bright lighting systems and numerous machine gun towers.

A breakthrough came with the arrival of a group of Jewish-Russian POWs, with whom the long-time prisoners joined together and devised an escape plan. But to avoid being discovered, they had to keep the plan secret from all but a small group, meaning that the majority of the prisoners would be expected to escape at a moment’s notice without preparation. A Russian POW leader, Alexander “Sasha” Aronowicz Pechersky, understood the benefits. “As a military man, I was aware that a surprise attack is worth a division of solders. If we can maintain secrecy until the last minute of the outbreak, the revolt is 80 percent accomplished. The biggest danger was deconspiration.” In preparation for the escape, the conspirators used their trade skills to make or steal knives and axes small enough to conceal in their clothes.

At four o’clock on the day of the escape, they sprang into action. Carefully but quickly, they began to lure SS guards into private locations one by one, under various false pretexts. Then, small groups of prepared prisoners would quickly and quietly kill the SS men by striking them on the head with an axe, or by covering their mouths and stabbing them to death. Within an hour they had killed eleven SS men, half of the SS guards present at the time, and concealed the bodies. At five o’clock they came together for evening roll call, but they arrived slightly early, before the remaining SS men had gathered. Their plan was to avoid the minefield by simply marching as a group to the front gate, as though they were on their way to a work detail. Upon reaching the gate, they hoped to shoot the two Ukrainian guards present and then rush out the front way.

Though they had been lucky so far, one of the bodies was discovered at the last moment, before they could make for the front gate. The Russian Sasha made a very brief “every man for himself” speech and encouraged everyone to escape immediately. The camp then burst into chaos, with some proceeding to the front gate, and others breaking their way through the fence and taking their chances with the mine field. All had to deal with machine gun fire from the guard towers.

Of the roughly 550 prisoners, 150 were unwilling or unable to escape. Some were separated in a different subcamp and were out of communication, and others simply refused to run. Anyone unable or unwilling to fight or run was shot by the SS. About eighty of those who did run were killed by the mines or by hostile fire. Still, more than 300 people (mostly with no preparation) managed to escape the camp into the surrounding woodlands.

Tragically, close to half of these people were captured and executed over the following weeks because of a German dragnet. But since they would have been killed by the SS regardless, the escape was still a remarkable success. Better yet, within days of the uprising, humiliated SS boss Heinrich Himmler ordered the camp shut down, dismantled, and replanted with trees. (See, they don’t always rebuild.) And a number of the escapees joined friendly partisan groups in the area and continued to fight the Nazis (including Sasha, who later returned to the Red Army and was sent to a gulag by Stalin for “allowing” himself to be captured in the first place).

The survivors would spend decades mulling over the escape. In many ways, they could hardly have hoped for better luck. If their actions had been discovered any earlier, it’s very possible that everyone in the camp would have been executed. Furthermore, it’s simply amazing that half of the group—very few of whom had any weapons, survival, or escape and evasion training—managed to avoid capture by the Nazis.

They certainly would have benefitted from further training or preparation, although in this case that was at odds with their priority of security. Another issue identified by survivors was that almost all of the firearms went to the Russian POWs, meaning that most escapees were defenseless. They also lacked prearranged cells or affinity groups, and many people who did know each other became separated during the escape. A further problem was the fact that the prisoners did not have contact with Allies or resistance groups who could have helped to arrange further escape or provide supplies or weapons. In the end, a large number of escaped prisoners ended up being killed by anti-Semitic Polish nationals, including some Polish partisans.

Despite these issues, we can learn a lot from this story. The prisoners made remarkable use of their limited resources to escape. The very fact that they attempted escape is inspiring, especially when literally millions of others went to their deaths without fighting back. Indeed, considering that so many of them lacked specific combat and evasion skills and equipment, it was solely the courage to fight back that saved many lives.

No withdrawal or refusal would help them—their lives were won only by audacious acts of commission.


Visit the DGR News Service on Friday for the next portion of this chapter.

3 thoughts on “A Taxonomy of Action”

  1. Unfortunately, this analysis fails to consider moral, mental, and spiritual evolution in order for people to stop wanting to do the wrong things in the first place. In wanting to get rid of industrial society, not to even mention civilization altogether, we are a tiny minority of humans on the planet. If we don’t get the majority to change the way they feel, think, and relate to the natural world and all that lives there, they will continue to destroy habitats and ecosystems, and kill other species for things other than food (the only legitimate excuse for killing is to eat). This is a war for the hearts and minds of the human race, and viewing it as a physical war will ensure defeat.

    “Not buying things will not end the capitalist economy …”

    That’s provably false. The author fails to consider enough people refusing to buy needless crap. In fact, that along with lowering human population by not having more than one child are the two most important things anyone can do, and are the ONLY things that have any chance of solving the environmental and ecological crises caused by humans. The idea in the writer’s paragraph that the government or powers that be could force people to buy things is also wrong. How exactly could they do that?

  2. A disruption of the killing fossil fuel machine would be worthy even if it could only happen once. God knows oilngas drillers, and pipeline transporters operate on a dime and it would further weaken their financial house of cards. Stopping air transport would be sweet, but impossible. I see zero political will to stop killing every living thing on earth and much death is in our future. In that respect the anology to the camps is apt. Right now I would settle for a public shaming of the Rex Tillersons, where they live, where they work, in front of their children anf grandchildren. At least they would then cease to walk among us.

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