Time is Short: The Effectiveness of Sabotage

By Norris Thomlinson / Deep Green Resistance Hawai’i

To most of us with no military experience, the Decisive Ecological Warfare strategy (DEW) of Deep Green Resistance can seem abstract. The aboveground efforts of rebuilding local food systems, local economies, and local decision making are straight-forward and well known to citizens engaged in any sort of social justice or environmental activity. More confrontational public direct action and nonviolent civil disobedience are familiar to most activists, from historical examples of women’s suffrage and civil rights movements to modern fights like the tar sands blockade and the Unis’tot’en Camp. However, the crucial underground role of directly attacking critical infrastructure, though it sounds exciting in theory, has little grounding in our daily experience or even in the history we’ve learned.

This is probably a deliberate omission from our history books, as sabotage is a highly effective tactic for small groups, outnumbered and outsupplied by opposing forces. In any situation of asymmetric warfare, sabotage plays an important role. This is precisely why the DEW strategy depends on one or more underground resistance groups carrying out unpredictable attacks on infrastructure to cause cascading systems failures. The aboveground work of slowing down destruction and building alternatives is crucial to easing the transition to a sane and sustainable way of living, but only decisive action by an underground can stop the entire juggernaut of industrial civilization in the time available to us before complete biotic collapse.

In 1987, Captain Howard Douthit III of the US Air Force published a thesis on “The Use and Effectiveness of Sabotage As a Means of Unconventional Warfare – An Historical Perspective From World War I Through Viet Nam.” Douthit performed an extensive literature search on the subject, and his report describes historical concepts and many specific instances of sabotage. He makes the subject much more accessible to the layperson, and demonstrates the effectiveness of sabotage in a wide range of circumstances.

Douthit provides summaries of different aspects of historical sabotage, distinguishing between forms such as passive (carried out by people forced to work for the occupying power) vs active, land-based vs aquatic targets, and targets of vehicles vs industry vs utilities. He found that among the most often used (and presumably most effective) forms of active sabotage were the use of explosives and mines, cutting power and communications lines, and arson. The most common targets included fuel depots, supply warehouses, oil pipelines, ships, railway infrastructure and trains, roads (including bridges & tunnels), communications infrastructure, and electrical facilities.

Sabotage groups that were better organized, trained, and supplied were able to pull off more complex and effective actions, often causing disruptions behind enemy lines in coordination with traditional military maneuvers on the front lines. But even small, amateur, destitute groups such as the Viet Cong were able to leverage the little they had to inflict disproportionate damage on their enemies.

Conventional forces had an extremely difficult time preventing the sabotage:

The only countermeasure that stopped sabotage was the manpower-prohibitive act of exterminating the saboteurs. Committing the number of forces necessary for effective counter-sabotage also produced too much of a drain on the front line. Indeed, as this fact became known, sabotage efforts increased in a deliberate move to force the enemy to guard against sabotage in the rear area. Thus, this research indicated there were no effective countermeasures to sabotage.

Douthit concludes:

[H]istory supported the thesis that sabotage is an effective means of warfare. Sabotage was used against both strategic and tactical targets. It was proven capable of being used near the front line, in the rear areas, and even in support areas out of the theater.

[…]

Sabotage can be used against both tactical and strategic targets.

Any nation, rich or poor, large or small can effect sabotage against an aggressor.

Sabotage is an economical form of warfare, requiring only a mode of transportation (possibly walking), a properly trained individual, and an applicable sabotage device.

To read more, download the PDF of “The Use and Effectiveness of Sabotage As a Means of Unconventional Warfare” (6.3 MB). For a detailed review of sabotage operations organized by chronological period and by country, start reading at page 13 of the report (page 25 in the PDF), or jump straight to the conclusions starting on page 92 (104 in the PDF).

Many films about historical resistance, especially about opposition to Nazi occupation, show successful examples of sabotage and other asymmetric warfare actions. Browse our Deep Green Resistance IMDB Lists for recommendations.

Time is Short: Reports, Reflections & Analysis on Underground Resistance is a bulletin dedicated to promoting and normalizing underground resistance, as well as dissecting and studying its forms and implementation, including essays and articles about underground resistance, surveys of current and historical resistance movements, militant theory and praxis, strategic analysis, and more. We welcome you to contact us with comments, questions, or other ideas at undergroundpromotion@deepgreenresistance.org

Let’s Get Free!: Escalate the Fight to End Male Violence

Let’s Get Free!: Escalate the Fight to End Male Violence

By Kourtney Mitchell / Deep Green Resistance

I do not have a creative introduction to start this article. I have only the seething rage of a spirit absolutely fed up with a culture that is at war with women, their fervent pleads for solidarity and their righteous actions of self-defense against the monster of male supremacy echoing in my mind. I have only the scenes of men torturing and raping women, filmed for the goal of profit and produced on an industrial scale like a slave trade, an auction where women’s bodies are mutilated and sold for entertainment and sexual gratification, to drive me ever forward to find ways to organize against this barbarity. I have only the cries of my loved ones as they tell of their own abuse and that of others, their wishes to somehow get their murdered or missing friends back from the endless night of death enacted by men who are supposed to be human but instead behave more like demons.

No, I am all out of creative words. All I have are the words of the reality of the world women live in, a reality that I can never fully know, a reality that I still do not truly realize no matter how angry I get about it. I have women’s words – the words they use to tell their stories, to recount their experiences – words I still find increasingly difficult to hear. But hear I must because I do not ever want to become apathetic. I want to be angry, I want to be furious. I must stay furious. And I must allow that fury to teach me how to be a human being once again, instead of a monster. I must allow that fury to inform my actions, and to constantly remind me that the world has had enough of men’s words. What the world needs – what women need, what children need – is men’s action to destroy male violence and patriarchy once and for all.

I have the shame of being a man, that sex-caste category that has socialized me to be abusive, and to be callous towards other men’s abuse of women and children. I have the shame of knowing that I benefit from large-scale violence against women, the subordination and objectification and public humiliation of half the world’s population in the name of masculinity and manhood.

But that shame is not enough. I can see that my shame has not changed men’s behavior. Shame has not prevented our fists from breaking women’s jaws, our penises from torturing women’s bodies, our words from dismissing their experiences.

No, that shame has not ended male violence, but our actions can, and they must.

Profeminist men must escalate the fight to end men’s violence. And we must escalate NOW.

Abusive and controlling men have already declared outright war against women and children. This war is not metaphorical, and it is not an exaggeration. With at least a quarter of all women surviving or fighting off rape (and it is widely known that is an underestimate), and men committing as much as 94% of all child sexual abuse, what else can we call it? These men will readily tell you that they are at war, and it is high time profeminist men take them seriously.

For too long men have left the dirty work of defense and prevention to women, opting to just talk about supporting and defending women but never actually organizing truly effective offensives against male violence. No more. No more complacency, no more lip service, no more disingenuous half-assed activism that has not resulted in real progress towards women’s liberation.

It is time now that profeminist men begin publicly calling for and supporting militant action against the institutions of male supremacy. Simply put, men must stop other men, physically and definitively. We must organize smart, strategic and highly informed offensives against the men abusing women and we must do so under the leadership of feminist women, actively seeking accountability to these women so that our actions are in accordance to liberation on their terms, not ours. We must challenge men in our families, workplaces and peer groups when they speak or behave in ways that normalize or trivialize violence. We must instead normalize respect for women and respect for life, not just supporting militancy which can so easily become glorification of male violence, but committing ourselves to completely dismantling masculine culture on the interpersonal level as well.

Many of us have traveled the world speaking, marching, picketing, and participating in myriad forms of nonviolent protest in support of the feminist and anti-violence movement. And yet, the rate of men’s violence against women is increasing. Our work has been ineffective in bringing about lasting change. The change that we do manage to see is the result of generations of brave and courageous women who bled and died and were imprisoned for fighting for their right to be treated as human beings.

No doubt, some men have done great work, and must continue to do so. But we also must come to terms with the reality of the situation. We must now be honest about what it will actually take to end the violence of this culture.

We have to do more than just recite the numbers, or watch the films, or attend the conferences. We must do more than just abstain from consuming sexist, violent media, or purchasing consumer goods sold on the marketing of women’s bodies. We must do more, a whole lot more. Some of us are going to have to stop abusive men. Some of us are going to have to put our bodies on the line – place our bodies in between these men and the women they intend to abuse. And while physical intervention in interpersonal violence is not the primary focal point of men’s work against patriarchy (and is not applicable in most cases), profeminist men should support such actions when done in a smart, strategic manner.

We have to start treating abusive men like the enemy. No more of these vapid appeals to their humanity or their inner child or whatever else pacifists are coming up with to avoid doing what it takes. Sure, abusive men were once children, many of them abuse survivors themselves. But now they are abusive men. They are not children anymore. They are adult men who make the decision to break women’s bones, blacken their eyes and blast bullets into their skulls. They are adult men who choose to be paid to abuse women on camera, and then laugh about it in porn documentaries. If you do not fume with rage, then you are not paying attention. Start paying attention.

The fact that porn shops are still standing instead of roasting in flames is an affront to women everywhere. The fact that international activist and humanitarian organizations are defending johns and pimps instead of women should cause the planet to stop spinning on its axis. Instead what we see are men locking women in basements for decades, starving and raping them and then standing in court talking about how they actually enjoyed the abuse.

Men as a sex-caste hate women. We hate women just as much as whites as a caste hate people of color, and members of settler culture hate the indigenous. Do those statements make you angry and defensive? Good, they should. You should be appalled that we live in a culture that facilitates and rewards such grotesque behavior. Use that anger to confront those who abuse, go take that energy to them, not us, not the ones who are actually fighting for justice. Go confront men, not the women they abuse.

And if you refuse to do that – if you refuse to examine your own masculinity, your own culpability in men’s oppression of women, then all I can say to you is that you had better get out of the way and let us get this done. Otherwise, you are the enemy, and we will treat you as such.

We do not have any more time to plead with men and ask them nicely to stop abusing and murdering women and children. We do not have time to continue asking our governments to stop dropping bombs and using chemicals to kill and maim people around the world. We do not have time to ask corporations run by psychopathic men to stop destroying the planet. We have been asking nicely for hundreds of years, and nothing has changed. I am done with asking. I want to see porn studios burned to the ground. I want to see “men’s rights activists” fearing for their lives and hiding in their homes, because no one with the audacity to fabricate this fake movement should ever feel safe walking the streets. I want justice, and I will do whatever it takes to achieve it.

Escalation can mean physically intervening if we find ourselves witness to male violence, and it can also mean no longer allowing your buddy to speak or behave in sexist ways. It can mean publicly shaming abusers, speaking in support of women’s right to defend themselves however they need to do so, and actively challenging ourselves and other men to dismantle masculinity inside and out. Just as in any strategic resistance movement in which the very few capable resistors are on the front line and the rest are supporting, the vast majority of profeminist work should be undoing the culture. Ultimately, justice means that we have to start doing something about a culture in which men are either abusive or hardly doing anything at all to end abuse.

Profeminist men must escalate now, or we are not worth the two pennies our words claim. Every day we fail to be effective is another day women are tortured, enslaved and killed and I will be damned if I continue to sit back and let this happen. Profeminist men must say it and mean it: over our dead bodies will this culture continue.

Let’s Get Free! is a column by Kourtney Mitchell, a writer and activist from Georgia, primarily focusing on anti-oppression and building genuine alliance with oppressed communities. Contact him at kourtney.mitchell@gmail.com.

Requesting Support for ‘On the Side of the Living’ Documentary!

Requesting Support for ‘On the Side of the Living’ Documentary!

Our planet is being murdered. Mountains are falling. The oceans are dying. The climate itself is bleeding out and it may be beyond repair. Industrial civilization has entered its thrashing endgame. Technology can’t fix it and shopping—no matter how green—won’t stop it. And we are out of time.

The environmental movement has severely truncated its strategic thinking by insisting on education, consumer choices, and legislative initiatives as the only options for action. None of these can address the scale of the emergency facing our planet.

To save this planet, we need a serious resistance movement that can bring down the industrial economy. Authors Derrick Jensen and Lierre Keith with filmmaker Carson Wright are producing a film that will make the case for that movement. On the Side of the Living starts where the environmental movement leaves off: civilization can never be sustainable and is ultimately incompatible with life. People of courage and conscience are now stranded between moral agony and moral agency: the only certainty is that our one and only home will soon be a bare rock if we do nothing. Within that terrible urgency, the film confronts the possibility—and possible necessity­—of principled, militant resistance.

$10,000 will see On the Side of the Living to completion. Go to https://www.indiegogo.com/project/preview/0c27882b to find out more and donate. If you love this planet, please give what you can. Your contributions will help us with film equipment, design, and production costs, as well as transportation expenses so we can deliver aesthetically striking footage with interviews from the movement’s most charismatic leaders.

Those in power are using their control over the culture industry to churn out story after story, book after book, film after film seducing us to forget and encouraging the masses to snuggle back into the warm illusion of civilization. On the Side of the Living combats the lies of those in power. Your support will help us spread our message to a greater audience.

A film supporting principled, militant resistant movement will probably not be overwhelmingly popular with the mainstream population. On the Side of the Living’s message will most likely prevent it from receiving material support from traditional sources of funding like corporations or government grants. But, as so many resistance movements have proven – from the efforts of the women suffragists, to the IRA, and to the Movement for the Emancipation of Niger Delta – a committed group of militant resisters can win.

Funding for On the Side of the Living will be provided by grassroots supporters like you. Support for a serious resistance movement is growing and your support for this film will speed the momentum.

What can you do
– Donate money to make it happen

– share with your networks
– share on social media
– share promotional posters and other media
– organise a fundraiser

Go to https://www.indiegogo.com/project/preview/0c27882b to find out more.

Press Release: Hawaiians Protest 30-meter telescope on Mauna Kea, October 7th

Press Release: Hawaiians Protest 30-meter telescope on Mauna Kea, October 7th

By Sacred Mauna Kea

Mauna Kea Protest

Tuesday, October 7, 2014 — 7am to 2pm,

Saddle Road at the entrance to the Mauna Kea Observatory Road

Native Hawaiians and non-Hawaiians will gather for a peaceful protest against the Astronomy industry and the “State of Hawaii’s” ground- breaking ceremony for a thirty-meter telescope (TMT) on the summit of Mauna Kea.

Native Hawaiians and non-Hawaiians will gather for a peaceful protest
against the Astronomy industry and the “State of Hawaii’s” ground-
breaking ceremony for a thirty-meter telescope (TMT) on the summit of
Mauna Kea.

CULTURAL ISSUES: Mauna Kea is sacred to the Hawaiian people, who
maintain a deep connection and spiritual tradition there that goes
back millennia.

“The TMT is an atrocity the size of Aloha Stadium,” said Kamahana
Kealoha, a Hawaiian cultural practitioner. “It’s 19 stories tall,
which is like building a sky-scraper on top of the mountain, a place
that is being violated in many ways culturally, environmentally and
spiritually.” Speaking as an organizer of those gathering to protest,
Kealoha said, “We are in solidarity with individuals fighting against
this project in U.S. courts, and those taking our struggle for
de-occupation to the international courts. Others of us must protest
this ground-breaking ceremony and intervene in hopes of stopping a
desecration.”

Clarence “Ku” Ching, longtime activist, cultural practitioner, and a
member of the Mauna Kea Hui, a group of Hawaiians bringing legal
challenges to the TMT project in state court, said, “We will be
gathering at Pu’u Huluhulu, at the bottom of the Mauna Kea Access
Road, and we will be doing prayers and ceremony for the mountain.”
When asked if he will participate in protests, he said, “We’re on the
same side as those who will protest, but my commitment to Mauna Kea is
in this way. We are a diverse people…everyone has to do what they know
is pono.”

ENVIRONMENTAL ISSUES: The principle fresh water aquifer for Hawaii
Island is on Mauna Kea, yet there have been mercury spills on the
summit; toxins such as Ethylene Glycol and Diesel are used there;
chemicals used to clean telescope mirrors drain into the septic
system, along with half a million gallons a year of human sewage that
goes into septic tanks, cesspools and leach fields.

“All of this poisonous activity at the source of our fresh water
aquifer is unconscionable, and it threatens the life of the island,”
said Kealoha. “But that’s only part of the story of this mountain’s
environmental fragility. It’s also home to endangered species, such as
the palila bird, which is endangered in part because of the damage to
its critical habitat, which includes the mamane tree.”
LEGAL ISSUES: Mauna Kea is designated as part of the Crown and
Government lands of the Hawaiian Kingdom.

Professor Williamson PC Chang, from the University of Hawaii’s
Richardson School of Law, said, “The United States bases its claim to
the Crown and Government land of the Hawaiian Kingdom on the 1898
Joint Resolution of Congress, but that resolution has no power to
convey the lands of Hawaii to the U.S. It’s as if I wrote a deed
saying you give your house to me and I accepted it. Nobody gave the
land to the U.S., they just seized it.”

“Show us the title,” said Kealoha. “If the so-called ‘Treaty of
Annexation’ exists, that would be proof that Hawaiian Kingdom citizens
gave up sovereignty and agreed to be part of the United States 121
years ago. But we know that no such document exists. The so-called
‘state’ does not have jurisdiction over Mauna Kea or any other land in
Hawaii that it illegally leases out to multi-national interests.”

“I agree with how George Helm felt about Kahoolawe,” said Kealoha. “He
wrote in his journal: ‘My veins are carrying the blood of a people who
understood the sacredness of land and water. Their culture is my
culture. No matter how remote the past is it does not make my culture
extinct. Now I cannot continue to see the arrogance of the white man
who maintains his science and rationality at the expense of my
cultural instincts. They will not prostitute my soul.’”

“We are calling on everyone, Hawaiians and non-Hawaiians alike, to
stand with us, to protect Mauna Kea the way George and others
protected Kahoolawe. I ask myself every day, what would George Helm
do? Because we need to find the courage he had and stop the
destruction of Mauna Kea.”

From Sacred Mauna Kea: http://sacredmaunakea.wordpress.com/

Film Review: Open Sesame: The Story of Seeds

Film Review: Open Sesame: The Story of Seeds

By Norris Thomlinson / Deep Green Resistance Hawai’i

Open Sesame examines the importance of seeds to humans as the genesis of nearly all our domesticated foods. It details the tremendous loss in varietal diversity of our crops over the last century, due in large part to increasing corporate control over the seed market.

Farmers and gardeners in every region once had access to dozens of varieties of each vegetable and staple crop, finely adapted to the specific growing season, temperatures, rainfall patterns, insects, diseases, and soils of their area. With few people now saving their own seed, we’ve entrusted our food supply to a handful of seed companies selling the same handful of varieties to growers across the US. This will prove increasingly problematic as climate chaos increases divergence from climatic norms. We need a return to seed saving and breeding of numerous local varieties, each starting from a baseline adaptation to the specific conditions of each area. Diversity gives a better chance of avoiding complete catastrophic crop failure; this variety may yield in the heavy rains of one year, while that variety may succeed in the drought of the next.

The film shows beautiful time lapse sequences of seeds sprouting and shooting into new life. Even rarer, it shows people feeling very emotional about seeds, displaying extra-human connections we normally only see with domesticated pets, and hinting at the human responsibility of respectful relationship with all beings described by so many indigenous people. The movie highlights great projects from seed schools and the Seed Broadcast truck educating people on why and how to save seed, to William Woys Weaver and others within Seed Savers Exchange doing the on-the-ground work of saving varieties from extinction, to Hudson Valley Seed Library trying to create a viable business as a local organic seed company.

Civilization and Agriculture

Unfortunately, Open Sesame has an extremely narrow focus. Though it rightly brings up the issue of staple crops, which many people ignore in their focus on vegetables, it trumpets our dependence on grains, even showing factory farmed cattle, pigs, and chickens in an uncritical light. This assumption that humans need annual crops reveals an ignorance of agriculture itself as a root cause of our converging environmental crises. Even before industrialism accelerated the destruction and oppression, civilization and its cities, fed by organic agriculture, was eroding soil, silting up waterways, turning forests into deserts, and instituting slavery and warfare. Though the diminished diversity within our food crops should indeed cause concern, the far greater biodiversity loss of mass species extinctions under organic agriculture should spark great alarm, if not outright panic.

In one scene, the documentary shows a nighttime urban view of industrial vehicles and electric lights, bringing to mind the planetary destruction enacted by the creation and operation of these technologies. Beneath the surface, this scene contains further social and imperialistic implications of packing humans into artificial and barren environments. The residents of this scene are fully reliant on imported food and other resources, often stolen directly, and all grown or mined from land stolen from its original human and non-human inhabitants. But the film goes on to point out, without any irony, that all civilizations began with humans planting seeds, as if the only problem we face now is that industrialization and corporate control applied to agriculture threaten the stability of otherwise beneficial systems.

In a similar disconnect, Open Sesame proclaims the wonders of gardening, farming, and “being in nature” while showing simplified ecosystem after simplified ecosystem ― annual gardens and fields with trees present only in the background, if at all. As any student of permaculture or of nature could tell you, the disturbed soil shown in these human constructions is antithetical to soil building, biodiversity, and sustainability. The film describes seeds “needing” our love and nurturing to grow, positioning us as stewards and playing dangerously into the dominating myth of human supremacism. Such dependence may (or may not) be true of many of our domesticated crops and animals, but I think it crucial to explicitly recognize that in indigenous cultures, humans are just one of many equal species living in mutual dependence.

Though the documentary chose not to tackle those big-picture issues, it still could have included perennial polycultures, groups of long-lived plants and animals living and interacting together in support of their community. For 99% of our existence, humans met our needs primarily from perennial polycultures, the only method proven to be sustainable. The film could have chosen from hundreds of modern examples of production of vegetables, fruit, and staple foods from perennial vegetable gardens, food forests, and grazing operations using rotating paddocks. Even simplified systems of orchards and nutteries would have shown some diversity in food production options. Besides being inherently more  sustainable in building topsoil and creating habitat, such systems rely much less on seed companies and help subvert their control.

Liberal vs Radical

The Deep Green Resistance Youtube Channel has an excellent comparison of Liberal vs Radical ways of analyzing and addressing problems. In short, liberalism focuses on individual mindsets and changing individual attitudes, and thus prioritizes education for achieving social change. Radicalism recognizes that some classes wield more power than others and directly benefit from the oppressions and problems of civilization. Radicalism holds these are not “mistakes” out of which people can be educated; we need to confront and dismantle systems of power, and redistribute that power. Both approaches are necessary: we need to stop the ability of the powerful to destroy the planet, and simultaneously to repair and rebuild local systems. But as a radical environmentalist, I found the exclusively liberal focus of Open Sesame disappointing. There’s nothing inherently wrong with its take on seed sovereignty; the film is good for what it is; and I’m in no way criticizing the interviewees doing such great and important work around seed saving and education. But there are already so many liberal analyses and proposed solutions in the environmental realm that this film’s treatment doesn’t really add anything new to the discussion.

A huge challenge I have with liberal environmentalism is its leap of logic in getting from here (a world in crisis) to there (a truly sustainable planet, with more topsoil and biodiversity every year than the year before.) Open Sesame is no exception: it has interview after interview of individuals carrying out individual actions: valuable, but necessarily limited. Gary Nabham speaks with relief on a few crop varieties saved from extinction by heroic individual effort, but no reflection is made on the reality of how much we’ve lost and the inadequacy of this individualist response. We see scene after scene of education efforts, especially of children. We’re left with a vague hope that more and more people will save their own seed, eventually leading to a majority reclaiming control over their plantings while the powerful agribusiness corporations just fade away. This ignores the institutional blocks deliberately put in place precisely by those powerful companies.

The only direct confrontation shown is a defensive lawsuit begging that Monsanto not be allowed to sue farmers whose crops are contaminated by patented GMOs from nearby fields. The lawsuit isn’t even successful, and the defeated farmers and activists are shown weary and dejected, but with a fuzzy determination that they can win justice if they keep trying hard enough. The film could instead have built on this example of the institutionalized power we’re up against and explored more radical approaches to force change. Still within the legal realm, CELDF (Community Environmental Legal Defense Fund) helps communities draft and pass ordinances banning things like factory farming, removing corporate personhood, and giving legal rights to nature within a municipality or county. Under such an ordinance, humans could initiate a lawsuit against agricultural operations leaching chemicals and sediment, on behalf of an impacted river. This radical redistribution of decision making directly confronts those in power and denies them the right to use it against the community and the land.

In the non-legal realm, underground direct attacks and aboveground nonviolent civil disobedience have successfully set back operations when people have cut down GMO papayas, burned GMO sugar beets, and sabotaged multiple fields and vineyards. The ultimate effectiveness of these attacks deserves a whole discussion in and of itself, but they would have been worth mentioning as one possible tactic for ending agribusiness domination of our food supplies.

In a perfect demonstration of the magical thinking that wanting something badly enough will make it happen, the documentary concludes with a succession of people chanting “Open sesame!” We’ve had 50 years of experience with this sort of environmentalism, long enough to know it’s not working. We also know that we, and the planet, have no time left to waste. We need to be strategic and smart in our opposition to perpetrators of destruction and in our healing of the damage already done. The Decisive Ecological Warfare strategy of Deep Green Resistance offers a possible plan for success, incorporating all kinds of people with all kinds of skills in all kinds of roles. If you care about the world and want to change where we’re headed, please read it, reflect on it, and get involved in whatever way makes the most sense for you.

Launch of Website for Community-led Database for Missing and Murdered Indigenous Women

Launch of Website for Community-led Database for Missing and Murdered Indigenous Women

By No More Silence
As Indigenous peoples, working for justice for #MMIW is a process that starts within our own communities. The launch of this  website is one example of the resurgence of community documentation as justice.

In April of 2013, No More Silence, Families of Sisters in Spirit and the Native Youth Sexual Health Network began what has become a long term vision for a community-led database documenting the violent deaths and disappearances of Indigenous women. It is our collective hope that the lives of Indigenous Two Spirit, lesbian, gay, bisexual, transgender, transsexual, queer, questioning, intersex, and asexual (LGBTTQQIA) will also be recognized as gender based violence also impacts these communities and is often invisibilized.

The website is available for viewing at: www.ItStartsWithUs-MMIW.com

FSIS, community partner on this initiative indicated that they “support a grassroots led community database because Indigenous people are first and foremost the experts in gathering data and information about missing and murdered Indigenous women”. The launch of this website is an outcome from many community conversations with impacted families and individuals affected by colonial gender based violence.

1 year later and still no justice…The purpose of the database is to our honour women and provide family members with a way to document their loved ones passing. As the one year anniversary of Bella Laboucan-Mclean’s death approaches the family has provided the first of many tribute pieces on the website, available to read at: www.ItStartsWithUs-MMIW.com/bella

According to Melina Laboucan-Massimo, “Our family still does not have answers from the Toronto Police about Bella’s death which is still listed as suspicious. We appeal to anyone with information to come forward with answers. We urge the Toronto Police to investigate her death as if Bella were part of their own family and not just another police statistic. This new website and database gives families like ours the ability to not only document the lives of our loved ones but also commemorate and celebrate their lives and achievements.”

As the search for answers persists, we continue to urge the Toronto Police Service to maintain their focus on the details surrounding Bella’s death as the family and larger community follow this case closely. We are honoured to have Bella’s story be the first tribute that is shared on the website as a way of recognizing her life and spirit.

We also call attention to Sonya Cywink, murdered in London, ON who’s family and community are preparing a memorial on the 20th anniversary of her passing and are also holding out hope that one day they will uncover the mystery surrounding her murder.

Krysta Williams of the Native Youth Sexual Health Network and community partner, “We know there are many other stories, families and anniversaries, this is just the beginning. We continue to build capacity within our networks to respond and support.”

For more information and background on #ItStartsWithUs please read “Supporting the Resurgence of Community-Based Responses to Violence” at: http://www.nativeyouthsexualhealth.com/march142014.pdf

No More Silence Media Contact:
Audrey Huntley
Phone:647-981-2918 Email: audreyhuntley@gmail.com
Bella’s Family Media Contact:
Melina Laboucan-Massimo
Phone:780-504-5567 Email: miyowapan@gmail.com

Native Youth Sexual Health Network Media Contact:
Erin Konsmo, Media Arts Justice and Projects Coordinator
Email:ekonsmo@nativeyouthsexualhealth.com

From Warrior Publications: http://warriorpublications.wordpress.com/2014/07/16/database-website-for-missing-and-murdered-indigenous-women/