by Deep Green Resistance News Service | Apr 24, 2016 | Mining & Drilling, Protests & Symbolic Acts
Via Censored News
EAGLE PASS, Tex. — Native American Groups gathered today for a historic rally and march to protest the open-pit coal strip mine in Eagle Pass, Tex. The protesters called on the U.S. Army Corps of Engineers to rescind the mine’s permit, halt expansion and protect the land from further destruction. The project, owned by Dos Republicas Coal Partnership, mines lignite coal, which is transported by train from Maverick County across the border to be burned in a Mexican coal-fired power plant. The mine began operating several months ago, despite local opposition, and is harming the ancestral homelands of many Native groups and damaging sacred lands and more than 100 archaeological sites.
“This mine has already caused irreparable damage, destroying multiple burial sites and erasing our cultural heritage in the process,” said Maria Torres, Tribal Chairwoman of the Pacuache Clan of Texas. “This land is our patrimonial heritage, and it holds the story of our ancient aboriginal people—how we lived and how we died. When we lose access to our land and to the ancient wildlife of the area, from the jaguarundi and ocelot to crucial plant life, we lose part of our heritage and our connection with Mother Earth.”
Many Native groups say they were not properly consulted by Federal agencies as required prior to granting the permits necessary for the coal mine to open. More than eight thousand Eagle Pass residents and allies signed a petition in opposition to the Dos Republicas mine before its opening.
“This project is the worst example of environmental injustice I’ve seen,” said Dr. Jonathan Hook, former Director of Environmental Justice and Tribal Affairs for the EPA, Cherokee Nation citizen and Maverick County resident. “Everything about it is wrong. Given the incomplete processes and potential damage to one of the most vulnerable communities in the country, the Dos Republicas mine should have been stopped before it even started.”
Representatives from the Lipan Apache Band of Texas, Pacuache Band Coahuiltecan Nation, Carrizo-Comecrudo Tribe of Texas, and American Indian Movement of Central Texas were present at the Saturday event, which included Native regalia, drumming, and other cultural expressions along with large banners, signs, and puppets.
“Native leaders, tribal members and allies from across the country are uniting here today, and they join thousands from the area who are standing up against this disastrous project,” said Dr. Tane Ward, and Native and decolonial organizer working with the Sierra Club. “It’s unclear why the state of Texas has been so supportive of the controversial mining project. Not only does it harm culturally rich and historic land, the Dos Republicas mine threatens the safety and livelihood of those who live nearby all so the coal can be shipped to Mexico and burned in coal plants. It’s time for this dangerous project to be stopped, once and for all.”
Read more about the Dos Replicas Mine at the Sierra Club Lone Star Chapter’s website.
by Deep Green Resistance News Service | Mar 31, 2016 | Lobbying, Toxification
Featured Image: Gold miners have been invading Yanomami land for decades. © Fiona Watson/Survival International
Mercury poisoning is devastating tribal peoples across Amazonia, Survival International warned the U.N today.
In a letter to the U.N Special Rapporteur for Health, Survival International highlighted the failure of South American governments to address the contamination.
The unmonitored use of mercury, such as in illegal alluvial gold mining, often takes place on tribal peoples’ lands. Discriminatory attitudes towards tribal peoples mean that little action is taken to control it.
In Peru, 80% of a Nahua community have tested positive for high levels of mercury poisoning. 63% of those affected are children. Symptoms include anemia and renal failure, and one child has already died displaying symptoms consistent with mercury poisoning.
The Peruvian government has known about the mercury contamination since 2014 but has done little to identify the source. It is possible that other tribal peoples in the area have been affected, including uncontacted peoples.
In Brazil, new statistics reveal alarming rates of mercury poisoning amongst the Yanomami and Yekuana. 90% of Indians in one community are severely affected.
Without medical attention, mercury posioning can be lethal. Children and women of child-bearing age are most vulnerable
© Fiona Watson/Survival
Illegal gold miners operate on Yanomami land, polluting the rivers and forest with mercury. Uncontacted Yanomami are particularly in danger as many miners work near where they live.
Indigenous spokesman Reinaldo Rocha Yekuana said: “We are worried about the results of this research. This pollution affects plants, animals, and future generations.”
The Brazilian authorities have known about the mercury contamination since at least the 1980s, yet have failed to put a permanent stop to the illegal gold mining. Little has also been done to treat the affected Indians.
In Venezuela, several tribes including the Yekuana, Yanomami, Piaroa, Hoti and Pemon are also being devastated. 92% of Yekuana women in one region have levels of contamination far exceeding accepted limits.
Survival’s Director, Stephen Corry said: “These governments are sitting on a ticking time bomb. Every week that they fail to act, more and more indigenous peoples are being harmed. When mercury poisoning is identified, the source must be halted immediately and those affected must be treated. The effects will be catastrophic if indigenous peoples’ lands aren’t protected.”
by Deep Green Resistance News Service | Mar 21, 2016 | Strategy & Analysis
By Stephanie McMillan / One Struggle
This essay originally appeared in Idées Nouvelles Idées Prolétariennes. Featured artwork by Stephanie McMillan
Individualism is the ideology of competition, of capitalism. It consists of prioritizing one’s perceived immediate personal interests above collective interests, and being blind to the fact that one’s long-term personal interests actually correspond to the interests of the whole. This leads people to behave in ways that are detrimental to the collective, and ultimately to each individual as well.
Under capitalism, society does not meet the needs of the people, and we are structurally prevented from meeting our needs collectively. Capitalism’s engine is competition. There is competition between classes as well as within classes. Within the working class, the capitalist system pits each person (or family) against all others in a struggle for survival.
Humans are social animals who, before agriculture arose and society was divided into classes, lived in bands. Our species evolved with a natural tendency to cooperate. But when people living under capitalism attempt to express this tendency, they are sharply discouraged. For example, when strangers spontaneously assist one another after a disaster, they are quickly dispersed and ordered to leave this task to the state.
The capitalist class holds ideological hegemony (dominance and control) over the whole society. They exert constant pressure to shape our ideas, thoughts, and emotions in ways that serve them. Therefore, unless we make a conscious contrary effort, the ideologies that serve this dominant class are spontaneously felt as “normal” or “natural.”
Individualism is a powerful ideological weapon that the capitalist class (the bourgeoisie) uses to crush the subjectivity of the working class (the proletariat), and thus to prevent the potential liberation of the world from capitalist rule. Individualism is promoted and fortified by every possible cultural and economic means. We are indoctrinated from birth. Parents are compelled to teach their children to survive in the competitive framework (which they have no choice about living in) by “getting ahead,” to “look out for number one,” to put oneself in the best position possible (i.e., through education, or seeking a rich mate) to accumulate wealth for personal security.
Individualism is the ideology of the petit bourgeoisie (those who circulate capital by selling either services or goods, who tend to aspire to belong to the ruling class). It manifests itself as the striving for market power, for personal advancement, for comforts, for security and stability within the framework of the system. In contrast, proletarian ideology seeks to overturn the capitalist system and meet our needs collectively. But capitalism has been able to indoctrinate even members of the working class in petit bourgeois ways of thinking, to manipulate them into acting against their own interests, in ways that benefit capitalists instead.
Artwork by Stephanie McMillan
As proletarian militants, we are no less subject to ideological domination than anyone else. The difference is that we are consciously aware of it, to varying degrees, and thus we are able to combat it. In order to fight the system, we must fight its dominant ideologies at every level: in society as a whole, in our organizations, and in our own individual hearts and minds.
This is an active and constant process of struggle. It will continue even after the ruling class has been defeated politically— we are so deeply conditioned that it may take generations to uproot their poisonous ideas. Ultimately, it will require that we construct a society (an economy, in particular) that retains no structural or social mechanism for rewarding individualism.
We should not be ashamed to discover individualism in our own hearts, or shame others for manifesting it— it is inevitable in capitalist society. Instead, the way to fight it is to bring it to light, examine it in relation to our overall political goals, and then consciously reject it (over and over again, as it will constantly re-arise).
Ideological strength requires an underpinning of political unity; these advance together. The motive for struggle on the ideological front is not to serve some abstract morality, but to achieve a specific political goal.
Individualism is not the same as individuality. Combatting individualism does not mean that everyone must be identical (which is impossible anyway) or that anyone should suppress their own thoughts, desires, or particular characteristics. On the contrary, we must recognize the value of each individual as inherent, and at the same time as it relates to the collective. Each person has specific strengths to contribute to our common work, and these should be enhanced and supported. Our weaknesses should be shared so we can help each other overcome them. We appreciate diversity and differences among us, which contribute to a dynamic social/political life, increasing our range of possibilities in action and thought. (In fact, for any motion to occur at all, in a dialectical process, differences are required, by definition). In groups, as in any aspect of the natural world, diversity ensures resilience, flexibility, adaptability, and evolution.
In order to struggle against individualism, we must recognize its manifestations. In political organizations, there are many ways that this destructive ideology materializes. They include (not exclusively) these 12 common types:
1) Misplaced priorities. Nothing is as important and urgent as crushing capitalism. Nothing. Countless lives will continue to be destroyed until we accomplish this task. The future existence of all life on Earth is at risk as long as this system exists. Everything we do should be, in some way, in service to our cause. Of course our basic needs must be met, which beyond self-reproduction (subsisting) also include maintaining one’s health and balance (mental, emotional, physical, social and cultural). These should support and renew our capacity to contribute to revolution. Even if we eliminate frivolous activities from our lives, we still have to make difficult choices about how we spend our time, because the system keeps us very busy in our effort to survive and meet our responsibilities. (This overload is intentionally devised so we are too overwhelmed to resist). Therefore we have to constantly evaluate how much energy we give to particular activities, make correct choices even when they are painful, and order our lives in favor of the revolutionary struggle.
2) Competition among ourselves. This can involve using one’s experience, knowledge, accomplishments, abilities or personality to gain personal power or prestige, and to repress the collective will. Instead, we should all strive to strengthen our collective democratic functioning by assisting each comrade to express her/himself, to overcome weaknesses, build strength, and maximize participation. We should struggle among ourselves within a framework of overall unity, in order to discover the truth together, and not attempt to impose one’s own will over others (whether their disagreements are verbalized or silent), or monopolize any aspect of work. Individual power without collective power is useless and can never defeat our enemy.
3) A lack of commitment. In order to increase consumption of commodities, capitalist society obsessively pushes self-indulgence as an ideal. (“Because you’re worth it.”) It has created concepts of “comfort,” “fun” and “satisfaction” that correspond to their economic need for us to buy things. Whatever doesn’t please us in the moment, we are encouraged to abandon and replace. This leads to a market-based approach to life, including toward nature, love, spirituality, political work, and everything else. Unfortunately, political work is not comfortable, fun, and instantly gratifying in the ways that we are conditioned to desire. Instead it is challenging, complex, and requires immense persistence. When this fact is discovered, a common response is to abandon it.
4) Laziness. Some people believe they’ve performed a great deed by joining an organization and declaring support for the cause. They stop here, congratulating themselves and posting revolutionary quotations all over Facebook. But this is like confusing the starting point in a marathon with the finish line. We can’t stand on unearned laurels, but have to run the full distance: to do the hard work of constructing theory, defining a political line, and building organizations—pushing ourselves through to victory and beyond.
5) Passivity. Letting others always take the lead, and refusing to take initiative (once a collective approach has been decided) is an avoidance of responsibility. Each person should strive to participate and contribute to the maximum of her/his potential, to express ideas without fear, and be willing to do whatever work is necessary.
6) Hero/martyr complex. While it’s essential to work to one’s maximum capacity and strive to increase it, it can be tempting to overestimate what one’s capacity actually is. A juggler with too many eggs will drop some of them. Similarly, taking on too many tasks and making too many commitments will result in failure to carry all of them out. Unreliability leads to uncertainty and paralysis for the other members of an organization, who have interconnected tasks that depend on one another for success. In addition, it could cause the person to burn out, rendering them totally ineffective. Instead of attempting personally to handle every task, we should help others share responsibilities. We have to accept that some tasks will not be accomplished (as well or at all) until sufficient collective capacity is built.
7) Defensive/aggressive ego. In a collective endeavor, criticism should never be personal; thus there is no reason to be personally offended by it. We should not only be willing to listen to criticism with an open mind, but to welcome constructive criticism, and learn to evaluate our own work in the spirit of understanding our weaknesses in order to overcome them. Criticism of the work of a comrade or ally should always be offered in a constructive manner, with the intention of assisting their work. An alternative should be suggested along with it. We should not pick each other apart for every small mistake (which can be very demoralizing), but focus on fundamental issues.
8) Self-expression. Intellectuals (especially in academia) attempt to generate novel ideas for professional or “personal branding” purposes, rather than focusing on constructing theory to concretely assist class struggle. This is theory for theory’s sake, or intellectualism. This practice converts theory into just another commodity, a gift to our enemy. The way to combat this is to produce our ideas (in whatever form) collectively. For artists, the concept of “art for art’s sake” is a way to justify creating work without political or social content. This means squandering one’s creativity and skills by offering them for the benefit of the ruling class, instead of for the working class. Intellectuals and artists should participate in other areas of political work, or they won’t fully understand their subjects.
9) Self-esteem. Working hard is good, but not so good if there is an underlying motive of elevating one’s own social position or being the center of attention. We do not need to build our self-esteem by seeking admiration, praise and flattery. Our self-respect and sense of connection should come from being an effective social agent for our class, connected to countless others within a historical process. We should appreciate one another as comrades, and let each other know when we’re doing good work, but not be motivated by a desire for public recognition.
10) Friend sourcing. Because of the atomization of our society, and consequent feelings of isolation, sometimes people join and use organizations as a means to alleviate loneliness, to make friends or develop relationships, whereas it should be the other way around: allowing friendships to arise from a foundation of political unity. If the personal aspect of a relationship is made primary over the political aspect, this can interfere with political functioning. Political agreement or disagreement can be falsely based on emotion. Underlying conflicts can manifest as personal attacks hidden under the guise of political disagreements, picking quarrels, harassment, or avoidance of common work because of discomfort. This creates a negative atmosphere which can sidetrack people’s attention and undermine group cohesion. There is no room for drama in political organizations. We should focus on our overall goal, and be good comrades first, friends second.
11) Liberalism. Tolerating destructive behavior because one doesn’t like conflict or want to “rock the boat,” allows that behavior to continue and increase. Manifestations of liberalism include gossiping behind people’s backs instead of bringing up problems collectively, failing to take opportunities to assert revolutionary ideas in appropriate situations, witnessing (or being subject to) oppressive acts or speech without saying anything, failing to hold comrades accountable, supporting or attacking views based on feelings about the person expressing them, and tolerating mediocrity in our work. These all result in an unprincipled peace that can lead to group apathy.
12) Going off the rails. The members of a revolutionary organization act only within the framework of political unity. Strength comes from disciplined collectivity, and individual initiative must be based on this foundation. Taking action as an individual in ways that have no relationship to collectively agreed-upon strategy or goals can be dangerous. For example, committing an illegal act (impulsively or from a concealed plan) without the knowledge and agreement of the collective, puts others at risk, damages collective work, and destroys mutual trust. Failing to take the safety of the organization seriously and to abide by its security protocols is inexcusable.
Everything in capitalist society is geared to stop us from organizing to fight for revolution. We feel constant pressure to cave in to individualism. We are tempted with possibilities for self-advancement if we abandon the struggle, or are threatened with the opposite if we don’t fall in line. If we insist on rejecting individualism, this can cost us our jobs. Friends may tell us we’re crazy, boring, or depressing to talk to. Our family members might tell us that we are failing in our responsibilities to them when we devote time to political work. On TV and in movies, we are given poisonous models of human behavior.
Resisting all these influences is class struggle on the ideological front. We have to keep our bearings, pick our battles wisely, and refuse to kneel down under pressure. In our organizations, we must assist one another to overcome individualism and all enemy influences.
Artwork by Stephanie McMillan
