In October, DGR conducted an on-the-ground fact finding mission to the sites of two proposed lithium mines in Nevada. In this article, we look at the facts regarding the plans Lithium Nevada company has for mining and processing lithium (mainly destined for making electric car batteries) in northern Nevada, at Thacker Pass.
The company, now with shares owned by a Chinese mining company, claim their open-pit strip-mine will be a “green mine.” Much of this material comes from Thacker Pass. Special thanks to Aimee Wild for collating this material.
Why Lithium?
Lithium is the lightest metal on the periodic table of the elements. It is cost effective. It is an excellent conductor. Lithium batteries power cell phones, laptops and now cars. The batteries are rechargeable and last longer than other batteries. Lithium is also used in heat-resistant glass, ceramics, aircraft metals, lubrication grease, air treatment systems and some pharmaceuticals.
Interest in the mining of lithium as an important commodity is soaring. Lithium is located in the earth’s crust, oceans, mineral springs and igneous rocks. To be able to extract it economically an area, concentrated lithium is needed, hence the interest in the Nevada site. Thousands and thousands of tons of lithium are extracted, processed, transported and utilized every year.
Thacker Pass Mine
Thacker Pass Mine is owned by Lithium Americas. They have a mining project in South America (The Cauchari-Olaroz Project) which is currently under construction, and of course in Nevada, the proposed Thacker Pass mine. Ganfeng (a chinese based mining company) is one of the largest shareholders of Lithium America. This increases the potential for mining and processing to be shipped overseas.
Local communities have struggled to get to the bottom of the plans for the mines. The brochures are complicated and convoluted. What is clear is that the local people have been chosen as a guinea pig. Most Lithium mines in South America involve pumping saltwater brine on barren salt flats where the lithium slowly floats to the top, is skimmed off, and is then purified for use in batteries.
In Australia they use spodumene ore, which is higher quality than the product Lithium Nevada plans to use. There are concerns linked to how the poorer quality lithium will be processed and the transport of chemicals into the processing areas. There are concerns regarding the transportation of refinery waste by rail cars, and shipping. The plans include transporting waste sulfur, by truck to the mine site, where it will be burned and converted to enormous quantities of Sulfuric Acid on a daily basis. Processing (burning) elemental sulfur, creates sulfur dioxide, sulfur trioxide and ultimately sulfuric acid—all of which are toxic and harmful to life.
Radioactive Waste?
There are concerns that the processing of lithium could ‘accidentally’ expose naturally-occurring uranium. Of course there have been promised by the company to ensure that any radioactive waste will be contained by a “liner.” This seems wholly inadequate when considering there is a water source nearby, and processing plants can have accidental fires or explosion. We know from global disasters (Fukoshima and Chernobyl) that the impact environmental disasters involving radioactive waste can devastate human and non-human communities. Transporting chemicals to or from processing plants increase the risk of accidents, and the smell of sulphur in nearby neighborhoods is likely to be overwhelming at times.
Clarity Needed On The Impact Of Thacker Pass Mine
Opposition to these plans are likely to strengthen when the public understand the plans and the potential impact, and when the information is not shrouded in convoluted documents. In short, the mines almost certainly will be destructive to water fowl, to any life in the rivers and lakes nearby, and impact on the water table.
The air quality is likely to reduce, and the storage and transportation of toxic chemicals increases non-intentional leakage/accidents. If understood correctly the plans to dispose of some waste include a tailing pond, which could contain a) toxic solids, b) harmful discharges c) could impact air quality, and d) could leach into ground water. The mining and processing of lithium is destructive to people, non-human life, the land, the water and the air.
Is It Carbon Neutral?
Burning sulfur does not create carbon, so in that respect the facts are correct. However, as with all green capitalist extraction plans this is a small percentage of the whole picture. The whole picture (or the fact based plans) are obscured with overly complex plans and emperors-new-clothes type scenarios. The process of burning sulfur creates harmful (toxic) chemicals and removes oxygen from the atmosphere.
A conservative estimate is that the processing plant will require over 10,000 gallons of diesel per day to run. In additional to this is the fuel needed to transport the sulfur from the refinery (yes; it comes from an oil refinery) to the mine site. You also have the fuel needed to transport the workers and the electricity needed to keep the plant functioning.
There are concerns that the lithium from this project could be shipped to China for processing in the future. Lithium Americas has been loaned substantial amounts of money from Ganfeng and Bangchak. The Chinese Mining company already own shares in Lithium Nevada and could intentionally own more rights if the loan is not paid back.
So, carbon neutral—no. Friendly to the environment—no. There is not much difference between mountaintop removal coal mining and mountaintop removal lithium mining. Both are exceptionally destructive.
You can read more about lithium mines here: www.portectthackerpass.org. Join our newsletter for more info on lithium mining and greenwashing.
Editor’s note: If you search the keywords renewable energyproblems you’ll be snowed under with deceptive synonyms like challenges, opportunities or even solutions. Most articles don’t go into the depth of why “renewable” energy is continuing the ongoing environmental atrocities.
In Germany the buzz word is energy shift (Energiewende), which means we allegedly shift from a “bad energy” to a “good one”. But in reality it’s just a shift of our addiction from one “drug” to another, that is similarly contaminating. As Boris highlights in his article, only through a transition to a de-industrialized society will we live in a truly sustainable relationship with Mother Earth.
The word for world is forest. Long before humans existed, in the geological eras we now refer to as the Carboniferous and Permian, vast, dense swamp forests of ancient ferns, calamites, and the now extinct species of Sigillariaceae, Diaphorodendraceae, and Lepidodendraceae dominated the landmass of our planet. The high concentration of carbon dioxide in the atmosphere provided ideal growing conditions for plants and led to an overproduction of biomass that accumulated in the swampy soils of the primeval forests.
Over millions of years, parts of these swamps were regularly flooded by rivers and thus covered by sediments of clay and sand. These cyclical sedimentation conditions compressed and drained the swamp soils. Particularly in the Upper Carboniferous period, the organic source material was air sealed and compacted under high pressure and heat and thus finally converted into hard coal.
The other word for world is water. Alongside the primeval forests, nutrient-rich shelf and inland seas shaped the primeval landscape. Water is literally the source of all life, and even those of us who eventually left the seas in the course of evolution and learned to live on land still carry it in our blood. Our blood plasma contains salt and ions in a ratio remarkably similar to that of the oceans.
Our sacred Mother Earth, in her infinite love for all life, gave birth to an almost infinite variety of it. The primeval shelf seas were rich in life, with marine microorganisms such as algae forming by far the largest proportion of marine biomass. In the deeper zones, the dead algae were deposited on the sea floor together with clay particles. The low-oxygen conditions prevented the complete decomposition of the algal biomass and led to the formation of fouling sludge (Sapropel). The formations of thick sediment sequences with a high proportion of organic material, slowly accumulating and concentrating over millions of years, eventually became the energy source that made the industrialization of civilization possible: crude oil.
Ultimately, our planet has only one source of energy, namely the sun. All fossil fuels consist of millions of years of solar energy stored in fossil biomass. In the meantime, our holy Mother Earth, in her infinite love, created a further, almost infinite variety of life. The dinosaurs were followed by birds, mammals and finally the species that today quite immodestly calls itself Homo sapiens sapiens, the wisest of the wise. How wise it is to destroy the planet on which we live, however, must be questioned.
For the longest time of their existence, Stone Age people, who were primitive only in the imagination of the civilized, lived in harmony with ecological principles, until some cultures made a functional mistake: They cultivated annual grasses with nutritious seeds in large-scale monocultures. The surplus of easily storable and tradeable carbohydrates from grain monocultures led to unprecedented population growth, the construction of city-states with standing armies, patriarchal ruling cults, monotheistic religions, slavery and an endless wave of violence, war, colonialism and environmental destruction, in short, the form of culture we call civilization. Climate change is not a recent phenomenon.
The deforestation of primeval forests, the draining of swamps etc. for agriculture, mining, the construction of warships and other war machinery already had measurable effects on the global climate in ancient times, as we know from atmospheric data from gases stored in the no longer perpetual ice of Antarctica and Greenland.
In essence – and the essence is our relationship with the planet and our fellow creatures – there were and are only two human cultures: indigenous and civilized. While indigenous peoples live in harmony with biological principles, endless expansion, colonialism and overexploitation are the hallmarks of any civilization that eventually lead to its collapse. Civilizations have always displaced or destroyed indigenous peoples.
After the dominant Western civilization expanded throughout Europe and, after 1492, continued expanding to the Americas where it committed the greatest genocide on indigenous peoples in human history, in its endless hunger for resources it made a second, functional and fundamental mistake: it began to make use of the fossil fuels coal and oil, thereby increasing its destructive power to the extreme. Industrial civilization is civilization on steroids, and its steroids are fossil fuels.
Rachel Carson’s 1962 book “Silent Spring” marked the beginning of the modern environmental movement. While indigenous peoples had always fought for the preservation of nature and thus their livelihoods, people in the Western world were now also beginning to gather and try to protect wild places and wild creatures from destruction by our civilization. Climate change only came to public attention in the 1990s, as scientists like James Hansen only began to understand in the late 1980s that the burning of millions of years of stored fossil solar energy within a single century, and the release of the carbon dioxide trapped in it, would wreak havoc on our planet’s climate.
Due to the unprecedented overuse of our planet on an industrial scale, we Westerners today have more resources and energy at our disposal than any previous human generation. Western affluence and the arrogance that comes with it have seduced the environmental movement into a very narrow public discourse that focuses solely on global warming and unrealistic technocratic utopias, and in which the most extensive, dramatic and rapid extinction of species of all time, which we are currently witnessing, no longer plays a role.
Global warming is only just beginning to have a serious impact on us. The destruction of the environment, the extinction of all non-human life, in short the fact that civilizations, and especially industrial civilization, are inherently destructive and overexploiting their resources. This by definition can never be sustainable and will inevitably collapse. Although the resulting fact that we should actually radically change our way of life, are a taboo subject in public discourse.
The functional error in the belief system surrounding so-called renewable energy is that the fossil fuels coal and oil are literally storage devices for millions of years of fossil solar energy. These “natural batteries” have a higher energy density than any energy storage system developed by humans. Diesel stores 46 times more energy per kilogram than the most modern lithium-ion battery. Fossil fuels are therefore incredibly practical because they are easy to transport, can be stored indefinitely and can be burned whenever needed.
The entire electricity grid infrastructure is built on these characteristics, although the term “grid” is inaccurate in more ways than one. Firstly, it is more of a network than a grid. Second, it is not a single grid, but hundreds of grids around the world, each supplying power to a specific region. The entire network essentially works like one big circuit that starts and ends at the power plants. Sub-circuits lead to individual households, companies, factories, server farms, hospitals, etc. Electricity still flows between the regions, but it is carefully regulated.
The wind turbines, solar panels and hydroelectric power plants that we summarize under the vague term “renewable energies” are not energies or energy sources in the true sense of the word, but technologies that can convert sunlight or the kinetic energy of wind and water into electricity. The terms used in public discourse, such as “energy transition”, “renewable energy” or “green energy”, suggest that we want to switch from one form of energy to another. This is where the error in thinking lies, because what we are actually trying to do is to replace fossil energy storage with modern technologies for generating electricity.
One of the many problems with this is that this additionally generated electrical energy fluctuates greatly, depending on the sunlight, the prevailing wind or the current. According to estimates, the modern electricity grid can only cope with up to 35% electricity from wind power and 12% electricity from photovoltaic, i.e. a total of around 47%, or just under half of so-called renewable energy, as these fluctuations can still be balanced out by conventional coal and gas-fired power plants.
High power fluctuations are not compatible with a functioning industrial power grid. Most household appliances can cope well with a voltage fluctuation of 5 to 10 percent, but modern factories, server farms and hospitals with their highly complex equipment and machines require precise, stable currents.
It is very difficult, if not impossible, to combine the intermittent, highly fluctuating power flows from thousands of wind turbines and solar power plants into a reliable grid voltage because there is no buffer storage on a grid scale (currently, conventional coal and gas-fired power plants serve as a kind of buffer, as power generation can be ramped up or down quickly depending on demand). The fact remains that the grid was not built for so-called renewable energies, but for fossil fuels.
But quite apart from that, even if ingenious scientists and engineers managed to convert the electricity grid completely to solar, wind and hydroelectric power, there is still the small problem that our civilization is destroying the planet. The hope of saving our civilization through modern technologies, which in reality do not help the planet but are themselves destructive in many ways, is just a Bright Green Lie. We cannot live on a destroyed planet, and it is long past time for a serious and radical discourse that addresses in necessary depth the highly dysfunctional relationship between our culture and our sacred Mother Earth, who brought us all forth in her infinite love, and who is our only home.
Boris Wu is a father of two, a Permaculture farmer, radical environmental activist and cadre for Deep Green Resistance
Photo: Stone Age dwelling at Kierikki Stone Age Centre Oulo Finland, Ninaras/CCBY 4.0
Editor’s Note: The Indigenous Women of Peehee Mu’huh have set up an Indigenous Women’s Camp (Ox Sam Newe Momokonee Nokutun) blocking the construction of a water pipeline for Lithium Nevada’s open-pit lithium mine. The land is a historic site, and has witnessed two massacres of indigenous people. The following text was written by Paul Cienfuegos, Founding Director, Community Rights US. We share it here to update you on the latest happenings at Thacker Pass. This piece is also a call for action for all to share the word and help the movement in any way that they can. More information can be found at the Indigenous Women’s Camp website oxsam.org. Thank you for reading.
Last Thursday, May 11th, the next nationally significant Standing-Rock-like prayer and action camp at Thacker Pass, Nevada (Pee’hee Mu’huh in the Paiute language meaning “rotten moon” named for the massacre of Paiute ancestors in 1865) was launched to try to stop the construction of what would become the largest open pit lithium mine in the world, as a false and ecologically devastating “green energy solution” to our fossil fuel woes.
I am proud to have played a small role in this just launched camp which only days ago was given a proper name by the Paiute Shoshone women elders who are in charge: Ox Sam Newe Momokonee Nokutum. Ox Sam was one of only a few surviving members of the 1865 massacre of dozens of Native people at Thacker Pass. And Newe Momokonee Nokutum translates as Indigenous Women’s Camp and is open to ALL — Native and non-Native, women and men. (Here’s a pronunciation guide for speaking that beautiful name: New’-weh Moe-moe-koht’-nee Noh-kuh’-duhn.)
Here’s a 1-minute video intro to this issue:
We simply cannot dig our way out of our climate emergency. And if you don’t believe me, I urge you to read Bright Green Lies by Derrick Jensen, full of the hard data we all need to stop lying to ourselves about an electric battery future nirvana. A real solution is a rapid transition first to a steady state or zero-growth economy (which is frankly impossible under capitalism which requires constant growth) followed rapidly by carefully planned, massive and rapid economic shrinkage. There really is no other option if we truly want to see the survival of diverse species thriving on Mother Earth.
And when We the People continue to allow large business corporations to exercise their so-called Constitutional “rights” — of property, of free speech, access to the courts, etc, which were never approved by the public in our nation’s history — our options are limited when We try to stop these outrages against land, water, and people. Because corporations really do have more constitutionally protected “rights” than We do. So we need to tackle this crisis on many fronts. (If you want to learn more about this aspect of the crisis our society is facing, check out my new book.)
If we can stop the Thacker Pass lithium mine this year, then we have a fighting chance to stop the other (dozens?) of planned lithium mines all across the Americas.
For the first few days of the new camp, I played a highly significant support role on site: as the Liaison between those drivers trying to reach the mining operation (workers, mine deliveries, and occasionally just members of the public driving up this rural county road) and the grandmothers who are in charge there. I didn’t hold a leadership position. I didn’t speak for the camp. I simply moved information back and forth between the drivers and the grandmothers, who decide who gets to pass and who does not.
Here’s what my role as Liaison actually looked like on the entrance road in these minute-long videos. This man is one of the mine security supervisors…
Part One:
Part Two:
It has been a scary and intimidating but also incredibly moving and powerful experience for me, and we’ve already stopped dozens of vehicles with our banner held high by camp participants standing across the roadway, and always with a local Native elder in prayer sitting in front of the banner.
Meet three extraordinary leaders of the camp in this 23-minute video:
The sheriff’s office has been in constant communication for days with Lithium Nevada Corporation managers (behind the scenes) as they’ve been going out of their way to not arrest any of us, even though we are creating quite the hassle for their daily operations. What they want, more than anything, is to make this look like it’s led by a handful of white out-of-state eco-freaks so they can mock the camp in their news releases. But the reality is that the camp is 90% Native people, mostly local, and THEY are its leaders.
On Friday evening, we found out that Max Wilbert (co-founder of Protect Thacker Pass) and myself were the only named people in a Temporary Restraining Order (TRO), which the company has put before a judge this weekend, and once it’s approved, they will try to serve Max and myself. I came prepared to risk arrest, so all is well.
Please be advised that Lithium Nevada is filing an Application for Temporary Order for Protection Against Harassment in the Workplace against Max Wilbert and Paul Cienfuegos later this afternoon, in the Justice Court in the Township of Union Humboldt County, Nevada.
All of this in furtherance of the company’s desperate attempt to attach white leadership to the story of this camp, when in reality neither of us has stood in the way of any employee or company vehicle.
The camp currently stands right on top of the company’s ongoing water line construction. One Tipi is now in place, and more on the way. More tents are arriving daily on the company’s BLM-leased land. Or more accurately, on land “beyond the treaty frontier”, as the US government has no treaties in place. The only claim is conquest by which this land was taken from the local Paiute Shoshone communities. So they have more right to be on this land than any other persons or corporations.
Trucks halted at Ox Sam Indigenous Women’s Camp. Photo by Bhie-Cie Zahn-Nahtzu
Which is where YOU come in! And when I say you, I mean YOU, the person reading these words right now!
Please share this information with your own social networks in the next 48 hours.
Standing Rock started when local Native people took a stand against a pipeline. Other Native peoples came to support them. Then the non-Native environmental and social justice movements took notice and started showing up en masse. Major media coverage followed from there. And a historic Native-led mass encampment was born, which shook the consciousness of the nation. We can do this too — here at Thacker Pass, Nevada.
We need all hands on deck NOW. This week. We need bodies. We need supplies. We need media support. We need funds. The small group holding this camp simply cannot sustain itself unless YOU and people YOU know are willing to do SOMETHING to support us THIS WEEK.
I thank all of you reading this, from the bottom of my heart. This is NOT just another single-issue campaign. The success or failure of this effort could have historic impact on the future survival of the extraordinary diversity of creatures here on this beautiful and mysterious orb we call home, floating in the endless blackness of space.
🌎 Join the land defense: Come to Thacker Pass / Peehee Mu’huh and stand with native elders and supporter to protect the land.
🌎 Be Eagle Eyes! Camp at Sentinel Rock, traditional lookout for the Thacker Pass area to keep an eye on the mining construction that is happening up at Thacker Pass. Send us photos and reports via our website.
🌎 Get trained! We need people trained in nonviolent discipline and principles to help educate people for permanent camp.
🌎 Keep the Pressure On! Write op-eds, organize your own protest, make art, write poetry, and get the word out about Peehee Mu’huh / Thacker Pass.
🌎 Share! Share Protect Thacker Pass on social media and with friends.
🌎 Donate! Our legal work to Protect Thacker Pass is intensifying and increasing in cost; please donate if you can. We spend every donated dollar on this 2.5 year fight to Protect Thacker Pass.
Thank you Thacker Pass Warriors! We need you all and so appreciate all you have done to help us.
Editor’s note: Contrary to what mainstream environmental organizations assert, so-called “renewable” energy is NOT a solution to the ecological crisis we are facing. It would require a tremendous amount of energy to mine materials; transport and transform them through industrial processes like smelting; turn them into solar panels, wind turbines, batteries, vehicles, infrastructure, and industrial machinery plus installation and maintenance. This is all done using the same systems of power which is currently used for conventional fossil fuels. The resulting emissions from these process will only add to the business as usual emissions. While the wind and sun may be “renewable,” the turbines, solar panels, the raw materials that go into making them, and the lands and oceans they impact certainly are not. They require tons of carbon emissions to produce so they are not carbon free and not green. Calling them “green” is greenwashing.
The proposed mass adoption of “renewable” energy on a hitherto undreamed of scale has made the issue of energy (power) density extremely important . In its simplest terms, power density can be understood as: ‘how big does my power station have to be, in order to generate the power I want?’ The most useful metric is the land (or sea) area that will be used up. Here, we encounter the most easily understood, and the most insoluble of “renewable” energy’s problems. Compared to fossil fuel, it’s power density is very very low. Thus, they require larger areas of land to produce. This land is someone’s home, someone’s sacred site, someone’s source of food, water and air. We just don’t hear about them, because they are the wild beings, the nonhumans treated as disposables by civilization. The humans that inhabit the land are indigenous peoples who are yet to be fully assimilated into the industrial culture. Here, we can see colonialism and extractive economics come together.
The following article describes the plans for different “renewable” energy plants in California and Nevada. The article also demonstrates how the plans for big “renewables” actively reinforce the existing structures of power, with the energy companies lobbying to disincentivize decentralized and community-controlled rooftop solars in favor of big projects that are destroying the neighbors.
There is a lot of hot air blowing around the West these days, blustery claims that geothermal, wind, massive solar installations, nuclear power, along with a smattering of hydroelectric dams, will help the country achieve a much-needed reduction in climate-altering emissions. Certainly, there is money to be made off of this energy transition, and on paper, a few do appear to be far less damaging than coal-fired power plants and natural gas operations.
That’s if, of course, you ignore the toll these energy ventures have on the lands and people they exploit. Right now, not far from where I live in Southern California, solar companies are gobbling up public and private lands for future solar and wind projects.
Across the border in Nevada, desert is under threat of being developed in the name of fighting climate change. In the rich and biodiverse Dixie Valley, located in the middle of sacred Shoshone and Paiute lands, a massive geothermal project called the Dixie Meadows Geothermal Development Project faced a fierce legal challenge this past year. Geothermal, like hydroelectric dams, is often cited as a renewable energy source, since the technology harnesses heat from the earth to produce electricity, which in theory (as long as it doesn’t stop raining, surprise!), is endless.
Even so, large geothermal plants consume a lot of land and spit out a lot of water. The Dixie Meadows project, which was proposed in Nevada, was one such “green” energy plan that, if built, would suck up over 40,000 thousand acre-feet of water every single year, the result of which would be devasting. Dixie’s delicate wetlands habitat, unique to this stretch of the Great Basin, is home to the imperiled black-freckled Dixie Valley toad, and even a slight alteration of surface water conditions could spell extinction for this rare little toad. Birds too use Dixie’s natural spring water as migratory stopovers. Dixie Meadows is a literal oasis in the desert and has been for tens of thousands of years.
“The United States has repeatedly promised to honor and protect indigenous sacred sites, but then the BLM approved a major construction project nearly on top of our most sacred hot springs. It just feels like more empty words,” said Fallon Paiute-Shoshone Tribal Chairwoman Cathi Tuni following the announcement of the Dixie Meadows project. “This location has long been recognized as being of vital significance to the Tribe. There are geothermal plants elsewhere in Dixie Valley and the Great Basin that we have not opposed, but construction of this plant would build industrial power plants right next to a sacred place of healing and reflection, and risks damaging the water in the springs forever. We have a duty to protect the hot springs and its surroundings, and we will do so.”
On December 16, 2021, The Fallon Paiute-Shoshone Tribe and the Center of Biological Diversity (Center) sued the BLM over its approval of the Dixie Meadows geothermal project, and in early August were successful in stopping it from moving forward.
“I’m thrilled that yet again the bulldozers are grinding to a halt as a result of our legal actions,” said Patrick Donnelly, Great Basin director at the Center. “Nearly every scientist who has evaluated this project agrees that it puts the Dixie Valley toad in the crosshairs of extinction. This agreement gives the toad a fighting shot.”
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About 270 miles south of Dixie Meadows, another “green” energy plan is in the works near the remote Searchlight, Nevada. The Kulning Wind Project, proposed by Eolus Vind AB, a Swedish power developer, is not unlike other wind projects that were halted in 2017 and 2018 after an outcry from local Tribes and conservationists. Kulning, like the prospects that were shot down, is massive and would include 68 wind turbines spanning 9,300 acres of federal lands on the site of the proposed Avi Kwa Ame (Ah-VEE kwa-meh) National Monument. Like Dixie Meadows, Kulning would greatly impact local wildlife.
“[The] development would likely undermine the use of the region by bighorn sheep and would introduce an unnecessary wildfire risk, threatening Wee Thump and South McCullough wildernesses, among many other concerns,” says Paul Selberg, director of Nevada Conservation League. “Decisions on where to develop renewable energy must be evaluated critically and placed in areas that are appropriate.”
The real question is; are expansive energy projects, be they fossil fuels or “green”, ever really “appropriate”? Indigenous communities and conservationists are wary.
The land outside Searchlight where these huge twirling wings are to be erected is considered a sacred “place of creation” to 12 local tribes, including the Havasupai, Hualapai, Kumeyaay, Maricopa, Mojave, Pai Pai, Quechan, and Yavapai. Opponents of the development, led by a broad coalition of tribes, point out that this stretch of the Mojave is some of the most pristine, in-tact wilderness in the Southwest.
Joshua trees (known as sovarampi to the Southern Paiute) in this area, which make up the largest Joshua forest in Nevada, will be destroyed if the project moves forward. These distinctive, twisted trees are already facing a bleak future in the West. Mojave’s high desert is becoming even hotter and drier than normal, dropping nearly 2 inches from its average of just over 4.5 inches of annual rainfall just a decade ago. The result: younger Joshua trees, which grow at a snail’s pace of 3 inches per year, are perishing before they reach a foot in height. Their vanishing is an indicator that these peculiar trees will not be replenished once they grow old and die, and they are dying at a startling rate.
While it has not received as much attention as Bears Ears or Gold Butte, Avi Kwa Ame National Monument is equally important as an ecological and cultural site, which would span 450,000 acres, protecting the delicate landscape from energy developers (to support the proposed monument, you can sign a petition here).
At the center of this onslaught of development is California’s quest to end the use of fossil fuels. Most of the energy in the state, one of the largest energy consumers in the country, is generated from utility-scale wind and solar, which, as of 2016, has required over 400,000 square kilometers of land to produce. This development, because it is billed as “green” energy, has received little scrutiny from the broader environmental movement. As a result, studies on the effects on biodiversity and threatened species, like the Desert Tortoise, are virtually non-existent.
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In Northern Nevada, a similar fight is raging over Thacker Pass, where a proposed mine would produce upwards of 80,000 tons of lithium per year, a mineral that is crucial for most electric car batteries. Lithium Nevada, the company spearheading the Thacker project, is facing strong pushback from activists and members of Fort McDermitt Paiute and Shoshone, among others.
“Places like Thacker Pass are what gets sacrificed to create that so-called clean energy,” says author and activist Max Wilbert. “It is easy to say the sacrifice is justifiable if you do not live here.”
Indigenous communities are equally upset at the plan.
“Annihilating old-growth sagebrush, Indigenous peoples’ medicines, food, and ceremonial grounds for electric vehicles isn’t very climate conscious,” said Arlan Melendez, the chair of the Reno-Sparks Indian Colony.
Opposition to the lithium mine has invigorated a new, vibrant protest movement in Nevada, led by Indigenous activists that see these developments for what they are: a continuation of settler-colonialism, an onslaught fully supported by the Democrats and the Biden Administration. In the case of EVs, Biden’s 2021 American Jobs Plan earmarked $174 billion to promote electric vehicles. The Thacker mine, claims Lithium Nevada, is central to those efforts.
There are also alternatives to lithium like seawater, sodium, and glass batteries. While none are environmentally benign, the impacts do vary. Maria Helena Braga a scientist at the University of Porto in Portugal, who has been researching glass battery technology, believes glass has the brightest future. “It’s the most eco-friendly cell you can find,” claims Braga.
Recently, researchers at the University of California San Diego’s Center for Interdisciplinary Environmental Justice disagreed that we need to mine our way out of climate change, stating that in order to curb greenhouse gas emissions we would have to decrease our output by 80% over the next thirty years. EVs, they claim, would only reduce greenhouse gases by 6%. In other words, the destruction these mines cause is not worth such little benefit. A larger, far more significant transition is needed.
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In addition to technological advances (and the need to consume less), the energy grid itself must be revamped, from centralized sources of energy like coal or natural gas to a decentralized network of producers, where existing homes and commercial buildings are required to install solar on their rooftops. Big utilities, like PG&E in California, which has been responsible for causing over 1,500 fires and hundreds of deaths in the state, are not pleased with the push for community-controlled, decentralized power. In fact, in an effort to disincentivize rooftop solar, California regulators, after heavy lobbying from energy companies, are currently pushing to slash residential solar incentives, making the transition even more difficult, while supporting large desert developments in the process.
Shame on California. This helps big solar developers kill desert habitats.☹️https://t.co/yiMqcg9JC3
Hundreds of plans for large renewable energy projects are currently in the works in California, New Mexico, and Nevada, and one by one they are set to destroy vast stretches of desert habitat. In 2015, researchers from UC Berkeley and UC Riverside looked at 161 proposed and operational solar plants. What they found was startling. Only 10-15 percent of the projects in California were located in areas that would have little impact on their surroundings. In other words, 85% of these would harm the environments where they’re located.
“We would hope that if a developer was on the ground and saw that, oh, this is a really important area for migratory birds, maybe we should look at that Walmart commercial roof down the road, and collaborate with them rather than putting it here,” said the study’s lead author Rebecca Hernandez, a scientist at UC Berkeley.
While the push for decentralizing is paramount, some argue that locating green energy installations in already impacted areas, like brownfields, is a good alternative. Yet this is rarely the most profitable choice. At the heart of the problem is that public lands in the desert west are inexpensive. The Bureau of Land Management leases huge parcels of these lands for dirt cheap, which in turn incentivizes large-scale wind and solar projects — projects that support Biden’s climate plan, where companies like PG&E will continue to control the grid and small-scale projects will be difficult and expensive to build.
If the goal of clean, green energy is to offset the wrath of climate catastrophe, yet damages sensitive habitats in the process, are these projects even worthwhile? That’s a question environmentalists and others must grapple with. Certainly, they are good for profit margins, but the evidence is mounting that they are also devastating to desert ecology.
JOSHUA FRANK is the managing editor of CounterPunch. He is the author of the forthcoming book, Atomic Days: The Untold Story of the Most Toxic Place in America, published by Haymarket Books. He can be reached at joshua@counterpunch.org. You can troll him on Twitter @joshua__frank.
The points in time at which various ancient human societies began to go the wrong way (whether by force from outsiders, or by bad decisions made from within) are numerous and span thousands of years, but, thankfully for our future, some few remotely-situated Indigenous societies around the world never departed from those basic, ancient ways of seeing and living with the natural world and still have enough of their ancestral homelands not yet confiscated or destroyed by colonialist predators to make that continuance possible. The Kogi people of the northern Andes mountains in Colombia are a prime and now well-known example,[20] as are some of the more remote tribes to the south and east of them in the Amazon rainforest. Other relatively intact traditional indigenous societies exist in remote locations in central Africa, the Pacific islands, northern and southeastern Asia, and a few other remote locations in the Americas and elsewhere.[21] It is by learning from people such as these, and from all of our relations in the non-human world as well, that we might be able to find our way back to truly green, sustainable and regenerative ways of life. There are also many more Indigenous peoples throughout the world who have just a little or none of their ancestral homelands still accessible to them, retain only pieces of their traditional cultural values and practices, and have just a small number of tribal members who are still fluent in their ancestral languages. Colonialism, capitalism, cultural oppression, and intercultural relations have brought many changes to them, but, even so, for people whose encounter with wrong ways of living is more recent than most of the rest of humanity, the way back to truly green eco-harmony might be a little easier.[22]
Unless a community consciously agrees to put the needs of their entire local ecosystem and all lives within it first, above what they conceive to be human needs, their community will someday fail and collapse.
As clearly as we now see that the concept of utopian societies was never meant to mean “perfect” societies, it should also be clearly understood that traditional Indigenous societies were never perfect either, just as no human society has ever been perfect and none ever will. But, model ideal societies do not have to be perfect to provide inspiration, wisdom, and direction for our paths forward into the difficult future. It is interesting to note that the first contacts that European colonialists and their descendants had with Indigenous peoples of the western hemisphere (or, “the Americas” and the first people to be called “Americans”) inspired a small wave of utopian thinking that lasted for centuries,[23] and now, in this time of profound global crises, many people are looking to Indigenous individuals, societies and cultures for guidance and leadership towards resolution of the current crises and for ways to create viable, Earth-sustaining and regenerative future communities. Many utopian community social experiments have come and gone over the last five centuries, and one reason why the vast majority of them failed is that they did not look closely enough at the models to be found in Indigenous societies all over the world. While some communities have mimicked Indigenous, eco-based, reciprocal economic models to some extent, and others have imitated Indigenous representative political models, there are two elements of the original ways of human social organization, which nearly all non-Indigenous-led utopian communal experiments have missed, and which are essential to ideal community success. One element is the understanding that humans are just one of millions of types of people (or, “species”) who all have the potential to make essential, invaluable contributions to the interconnected web of regenerative life on Earth.[24] All species of the living world belong here and need each other. People from anthropocentric, “human needs first,” or “humans-are-most-important,” or “humans are superior to all other species” societies have an extremely difficult time trying to see that, unless they somehow acquire a special ability to break free from that very powerful mass delusion. Unless a community consciously agrees to put the needs of their entire local ecosystem and all lives within it first, above what they conceive to be human needs, their community will someday fail and collapse. A big step on the way to getting there is to realize that the greatest human need is to be in tune with the needs of the entire living organism to which we are all connected.
The second element is the need to learn how to have deep communion or interactive communication (listening, hearing, and being heard) with all of our non-human relations in the natural world (animals, plants, earth, water, fire and air). That idea sounds very unreal, or even impossible, to most modern humans today, but there are many stories and indications that most of our species once had and commonly engaged in such abilities, throughout most of our history as homo sapiens sapiens. Although I probably will not be able to recover much of our former fluency in such communion, after 70 years of living in this corrupt, lost, degenerated modern industrial world, I will remain committed to working on that quest for all of the remaining time that I have to live in this body, with all of the species by which I am surrounded. Why? Because I expect that we can learn more about what Mother Earth wants from us and how we can be healed and corrected, from our innocent, already-connected, harmonious, right-living, non-human relatives than we can from just listening to and following other humans. Daniel Wildcat (Yuchi, Muskogee), professor of American Indian Studies at Haskell University, helped to clarify this Indigenous perspective in his ground-breaking 2009 book, Red Alert: Saving the Planet with Indigenous Knowledge:
Current scientific research on animal communication overwhelmingly verifies the existence of complex communication systems. Honesty and humility require us to acknowledge that indigenous knowledge, in its diverse substance and structure, is the result of collaboration, a respectful partnership, between us and our many other-than-human relatives. Several tribal elders I have known have been almost matter-of-fact about their ability to exercise interspecies communication with animals.[25]
The old ability to also commune with and hear the languages of the plant beings is eloquently described by Potawatomi scholar and award-winning nature writer, Robin Wall Kimmerer in a recent essay that was re-published in Yes! magazine:
The Indigenous story tradition speaks of a past in which all beings spoke the same language and life lessons flowed among species. But we have forgotten—or been made to forget—how to listen so that all we hear is sound, emptied of its meaning. The soft sibilance of pine needles in the wind is an acoustic signature of pines. But this well-known “whispering of pines” is just a sound, it is not their voice….Traditional cultures who sit beneath the white pines recognize that human people are only one manifestation of intelligence in the living world. Other beings, from Otters to Ash trees, are understood as persons, possessed of their own gifts, responsibilities, and intentions. This is not some kind of mistaken anthropomorphism….Trees are not misconstrued as leaf-wearing humans but respected as unique, sovereign beings equal to or exceeding the power of humans.[26]
We definitely won’t get to successful, regenerative, natural Life-connected communities just from reading books written by other humans. This is not a simple philosophical exercise or an intellectual parlor game. We have to actually live the interconnected life, under natural laws and the wise limits of Mother Earth, on a finite but abundantly sufficient planet. That was the old normal way of living for the vast majority of our species, for the overwhelming majority of the time of our existence in Earth.
Some other essential elements for successful utopian societies at this particular moment in global history, besides the two most important elements mentioned above, include:
A group of people with a common enough vision or sense of direction, not excessive in population for the particular place in which they live so that they do not overshoot the carrying capacity of their local ecosystem or need to trade with the world outside their community for material goods[27], and can help to maintain regenerative processes and relationships between all species of life in that local ecosystem/community. Eventually, the community would need to determine their own membership or citizenship requirements and limits.
Access to sufficient land and clean water. This might require that people pool their financial resources and purchase land together. A more remote rural location would be safer, but for people who feel that they must remain living in urban locations, at least for the short-term future, city or town governments sometimes lease vacant lots relatively cheap for use as community gardens.
Sufficient collective knowledge and experience within the community membership about how to care for and nurture a wide variety of edible plants, either native to the place where the community lives or compatible with that ecosystem, to organically grow or gather for food and medicine. Knowledge in sustainable, respectful hunting and fishing might also be useful or necessary.
A commitment by all community members to expanding the community’s collective knowledge of the lifeways and connections between all species in the community’s ecosystem and learning how humans best fit into the interconnected purposes of life in that place. Knowledge of the lifeways of the people who were, or still are, indigenous to that place is an essential part of this process. As much as it may be possible, that knowledge should come directly from the people who are indigenous to the community’s place, whenever and how much they may be willing to share that knowledge, and such people should be invited into those communities and have leadership roles there, if they choose to do so. Generally, though, most Indigenous peoples would prefer to form their own ideal communities on their own ancestral lands or reservations.
Although ideal or utopian communities may need to use some money to get the community started, ideal communal economies should eventually become moneyless, direct-from-and-back-to-nature (ecologically reciprocal), mutually reciprocal, life-giving and sharing societies. In the formerly normal pre-monetary world, a society’s wealth was received directly from relationship with the natural world and was preserved or enhanced by maintaining a good, respectful, reciprocal relationship with the natural world. If our economic dependency is on the well-being of local natural systems, that is what we take care of and if our dependency is upon money, then that is what we care about most. In old Indigenous societies, the honorable attitude was to look out for the well-being of all people (human and non-human) in the community, give generously without worrying about what you will receive in return, and NOT measure out individual material possessions mathematically, to assure exactly equal portions of everything to each individual. In a culturally generous gifting economy, sometimes individuals or families would be honored in a ceremony and receive many gifts from the community, making them temporarily rich in material possessions. On another occasion a family or individual might sponsor a feast for the whole community and give gifts to all who attended until they had no more possessions left to give. When such activities were frequent and commonplace and people knew that they were connected to a generous, caring, cooperative, reciprocating community, of both human and non-human beings, there was no anxiety or sense of loss about giving one’s possessions away. Generosity was such a highly-esteemed, honorable character trait, that people sometimes actually competed with each other to become the most generous. There was also social shaming attached to being stingy or greedy, which is seen in some of the old stories, along with the stories about generosity and other positive traits.[28]
The community would need to mutually agree upon a governing structure and decision-making processes for issues that involve or impact the entire community (including the ecosystem and non-human members of the community). Community rules and laws should conform to and not violate nature’s laws. Effective government depends on mutual respect and/or love, listening and communication skills, common core vision and goals, honesty, transparency, and a commitment by all community members to working on and continually improving their self-governing skills.
Democratic or consensus decision-making about what technologies and tools will be allowed in the community, again giving highest regard to what would be best for the entire ecological community and for the connected biosphere of our whole planet.
Here again are the first two necessary elements of ideal community creation (explained above, before this list), reduced to nutshell, outline form:
Relinquish all anthropocentrism and any concepts of human superiority over all of the other species that we share interconnected life with in our ecosystems and in the entire biosphere of Mother Earth. Recognize the interconnected value of all species of life and keep that recognition at the forefront of all community decision making. (How can the species that is the most destructive to Life on Earth be rightfully considered “superior” to any other species, much less to all of them?)
All individuals in the community should commit themselves to actively developing our formerly common human abilities to commune deeply with and communicate (listening, hearing, and being heard) with other species in our inter-connected natural world. Since, for many of us, our ancestors lost those abilities hundreds or even thousands of years ago, a community should make no requirements about the speed at which those abilities should be developed. It should not be a contest, but, instead, a mutually-encouraging, enjoyable, natural process. With each successful step that any individual makes in this endeavor, the entire community gains greater ability to more closely follow nature’s laws and gains a better sense of how humans were meant to participate in and contribute to Earth’s living systems.
There are probably many more essential elements of community formation, structure, and actual operation which people may feel they need to consider and discuss. The reason that I titled this essay “Paths (plural) Forward….) was to acknowledge that there will be innumerable forms that ideal communities will take, throughout the world, depending upon the needs of local ecosystems and all of their inhabitants, the will of the particular communities, their sense of the common good, and whatever creative ideas that they come up with.
Some Obstacles and Possible Scenarios on the Near Future Paths Forward, both Good and Bad:
The idea of giving up and abandoning modern technologies is unthinkable and even abhorrent to most present-day humans. Besides those humans who have an abundance or excess of such things, many people around the world who own very few modern technology products are also repulsed by the idea that they might have to give up even the dream or desire to have such things. To abruptly switch to pre-20th century, or earlier, technologies would be excruciatingly painful to most modern, western industrialized people, and even a slow transition would be quite hard. It is possible that, to somewhat ease the transition to truly green and bio-sustainable living, we could just end the production of toxic modern technological products, while still using those things that already exist until they’re spent or broken (but cease immediately from using items that burn fossil fuels or emit other toxic wastes, in their production or consumption), and then not replace them. Some items could possibly be re-constructed from discarded parts, until such things are no longer available. During the time span in which the old manufactured goods are being used up, people would simultaneously need to be very actively engaged with learning to bio-sustainably produce the things that they actually need and that are actually green or Earth system friendly. That might be, at least in part, what a viable transition could look like. Obviously, most people today would absolutely reject and resist such a change, due partly to not knowing any other way to live, alienation from nature, fear of the unknown, and belief in, addiction to, or imprisonment by their normal material culture. Just wrapping their minds around the realization that so many things that they had always considered to be normal and innocent should probably never have been made, will be nearly inconceivable to most, at least initially. I remember how hard it hit me when I first realized that we just cannot continue to go forward with the status quo social systems and most of their by-products and still have a living world for very long. But how many will give it a second thought or change their minds after personally experiencing the increasingly common excruciating pain of global warming natural disasters? At some very near future point, relief agencies, all of which have finite resources, will not be able to keep up with the increasingly frequent catastrophic events, including more pandemics (connected to thawing permafrost, increased trade and travel, and increasing displacements and migrations of humans and other species). Is the creation of ideal or “utopian” local eco-communities, immediately and proactively—like building the lifeboats before the ship actually sinks—the best possible and most viable path forward, both for humanity and the rest of Life on Earth?
Because of the likelihood that modern industrial humans will not respond quickly or adequately enough to sufficiently (or even significantly) alter our present global destruction trajectory, the creation of utopian eco-communities might become more of a post-collapse source for places of refuge or survival and healing for those relative few who do manage to survive, than a means for actually providing an appealing alternative to continuing with the status quo, or just limiting the harm caused by our predicament. It may be likely that even those of us who would like to create utopian eco-communities would have a hard time doing so as long as the option of continuing with the status quo still exists, because we are so conditioned to depend on or desire many of the things that society offers us. Either way, though—whether prior to the collapse of the status quo or after—the creation of such communities would be a good thing and probably the least futile use of our time, attention and energy.
I offer here a brief assortment of some possible near-future scenarios, both positive and negative:
1. Sometime within the next five years, about 60% of humans around the world decide to create local eco-utopian communities, following the old Indigenous principles described above, and begin the process of abandoning modern industrial technological social systems and structures. Soon after that, we also begin the difficult process of safely de-commissioning all of the existing nuclear power and nuclear weapons facilities in the world and sealing away the radioactive materials therein. The bio-system collapse already set in motion to that point continues, but at a rapidly diminishing rate, as Earth’s regenerating systems are allowed to take over and bring gradual healing and an opportunity for a new direction for humanity, rather than repeating our former disastrous mistakes. As the human people begin to experience the joy of re-discovering our real purpose as part of Earth’s interconnected life-regenerating systems, while simultaneously grieving about all of the increased suffering of the humans who are still stuck in the collapsing, chaotic old industrial societies, and offering refuge to any persons that their communities can take in, many ask each other the question, “why didn’t we start doing this much sooner?”[29]
2. In the initial first few years of the international, local utopian eco-community movement, very few people take it seriously and the vast majority of humanity knows nothing about it. Government security agencies in the wealthiest nations of the world know about it, but only because they spy on everybody, and not because they see the movement as a serious threat, as they assume it would never catch on due to the common unquestioning submission to the system and consumer addictions to modern technology and over-consumption. During those same first few years, the corporate-controlled wealthiest governments are much more concerned with the growing far right wing revolutionary movements in the U.S. and much of Europe than they are with the mild-mannered, willing to work through the system, so-called “left.” The fringe right, or the tail that wags the Republican Party dog, successfully breaks Donald Trump out of prison, and re-elects him as President in 2024, then designates him to be “President-for-life.” Though at one time useful tools for the ruling class’s divide and conquer strategy, at this point the rulers determine that they have become somewhat unmanageable, since an obvious one party state is not as useful or dependable as two parties masquerading as opposites, when they actually serve the same corporate economic masters. So, the corporate rulers decide to make the far right wingers of the U.S. an example to the far right in Europe and to any on the far left in the U.S. who might be encouraged to try something similar with the harder to wag Democratic Party dog. The U.S. military is called in, they stage a coup against Trump and his cohorts, and begin mass imprisonments, and some executions, of many of the remaining right wing revolutionaries (except for the ones who cooperate with the government, making deals and submissions in order to save their “me first” lives). It is only after that that the governments of the wealthy nations of the world and their corporate handlers begin to notice that the utopian community movement had grown exponentially during the years that they were pre-occupied with the far right. Of course they had noticed that consumer spending had diminished considerably throughout the “developed world,” but had attributed that to other usual economic factors and to the extensive hardships caused by the increasing natural disasters, including the most recent pandemics. Once they realize that the eco-utopian movement has the potential to completely bring down the prevailing economic system, they get right on it. One useful tactic they find for dealing with the situation is to employ the now scattered, frustrated, scorned, unemployable, and even more fearful far righters as mercenary soldiers against the eco-utopians, whom they easily scapegoat for the deteriation of the economy, with very little need for indoctrination. Most of the righters agree to serve just because of the promise made to them that they would get their guns back after they complete their service to the country. Simultaneously, the EU, Russia, China and other governments use their more conventional militaries and other methods of persuasion and suppression to deal with the situation.
3. Instead of rejecting modern industrial technological society altogether, the majority decides to try technological “fixes” to our predicament instead. They generally agree that saving the capitalist system, their precious, hard-fought-for careers, and their even more precious levels of material consumption are more important than saving biological life on Earth itself. But, in order to save capitalism and the status quo civilization, and avoid an international socialist revolution, they realize that some more significant and more convincing gestures need to be made toward CO2 reduction. In 2023, production and installation of solar electricity panels and wind farms begins to increase rapidly throughout the world, along with all of the toxic, CO2-producing mining, manufacturing, construction, deforesting and defoliating of natural habitats for new power lines as well as for the new power installations themselves, road-building, hauling of equipment, workers, and the products themselves to retailers and installation sites, and more—all of which involve a huge increase in the burning of fossil fuels. Even though the alleged purpose for all of that increased industrial activity would be to replace fossil fuels with “green energy technologies” at the scale needed to keep the precious system going and growing and create more jobs, the unexpected or oft-denied negative consequences soon become nearly undeniable (but humans have the ability to deny just about anything—or, actually, just anything). The oil, lithium, and “green energy” companies then use their greatly increased profits for advertising and indoctrinating people to trust the new “green” uses for fossil fuels. They also use some of the new profits to purchase the cooperation of additional politicians and entire governments in protecting their enterprises. The bio-system collapse, natural disaster and mass extinction trajectory then continues, at a more rapid rate.
4. By 2033, it becomes widely obvious to the majority of humans that the “green” energy techno-fix for the continuation and growth of modern industrial capitalism is not really that green and is actually exacerbating global warming and the continually increasing environmental catastrophes, while pulling attention and resources away from both the urgently-needed disaster relief and the struggle against the seemingly endless parade of new pandemic diseases. Because they still have not developed any proven technologies or machinery for sucking CO2 out of the atmosphere at anywhere near the rate needed to get back to the 2° C “point of no return,” which we had already passed back in 2028, the ruling class then decides to proceed with the next great, unproven, theoretical techno-fix: injecting sulfides and/or other chemicals into Earth’s only, increasingly fragile, atmosphere in an attempt to block or reduce much of Father Sun’s gift of radiant light and warmth—a technology called “geoengineering,” or artificially forced Earth cooling. Very soon after the first widespread use of that techno-fix, we then get a “Snowpiercer” scenario, but without the horrific, impossible, perpetual-motion prison train “lifeboat.” We just get the entire planet frozen to death.
5. The complete collapse of the modern industrial economy occurs in the year 2029, due to multiple factors (too many to list here, but they include some of those listed in the scenarios above and many things that are actually happening RIGHT NOW). The radical left finally realizes then that a real opportunity for a successful socialist revolution is now upon them, effectively dropped right into their laps. They can actually just vote it right in, throughout the so-called “developed world.” Seeing the writing on the wall, the trillionaires and billionaires decide that the whole planet has become unmanageable and too out of control, so they make one last plundering of the planet’s gifts (a.k.a., “resources”) to build up their private spaceship fleets and build more space stations, in preparation for their last grand exit. Many of the millionaires and wannabe trillionaires do whatever they can to join them and those who fail to make the escape then also fail at a last ditch attempt to save capitalism. Many eco-utopians and eco-socialists advise the more conventional Marxist socialists that socialism will fail without putting the needs of the natural world first (instead of just the humans) and doing away with money. After much productive discussion around the world, in-person and by the internet (whenever the intermittent grid is up and running) it is generally agreed that nation states and empires have run their course, done much more net harm to life in Earth and the common good of humans than their assumed “benefits” can make up for, so the human people decide to abolish all such political entities. They also decide that, instead of nations, human societies should be small, local, eco-centered, non-monetary and truly democratic, while staying in touch with each other through communication networks, with or without the electric grid. For several decades after that glorious beginning, as the Earth begins to heal through natural regenerative processes and the humans begin to discover who they really are and how they fit within the Whole of Life, they also discuss whether or not they should continue to use electricity, and, if so, what limits upon such use does Mother Earth and all our non-human relations recommend to us?
6. OK, just one more possible near-future scenario to give here, although I am sure that we all could think of many more. Nuclear war breaks out between the U.S. and China in 2022, with additional participation from Russia, the EU, and North Korea. China targets both the Yellowstone caldera and the San Andreas fault. We get combined nuclear and volcanic winter, and the Earth freezes to death. A couple of the trillionaires, with their entourages, manage last minute, rushed, and not completely prepared, spaceship exits, and end up starving to death in outer space within a couple of years (having extended the time of their survival with cannibalism, of course).
Which of the above scenarios seems most likely to occur, in your opinion? Do you think that something else would be more likely and, if so, what? What would you like to see happen? Do you feel free to think with utopian creativity? If not, do you understand why that is? Would you like to have that freedom and engage in such creativity for the common good?
I realize that, for many of you, this may be the first time that you have heard of many of these dismal realities regarding the present condition and future prospects of life on Earth. As I began to say earlier, I have not forgotten the dismay, anger and other emotions that I felt when I first became aware of some of these facts (and other facts that I did not go into here), several years ago. There are many other people, around the world, who are going through the same thing and there are support groups and other resources that have been formed over the years to help people get through this together and peacefully adapt to it.[30] For me, the way I deal with it best is to try to create alternative, natural living paths forward. Just because the status quo way of societal life is doomed does not necessarily mean that all life or all potential human societies are doomed.
I also realize that for many of you this may be the first time that anybody ever told you that utopian does not really mean “perfect” or impossible, and that exercising our utopian creativity might be not only a good thing, but an absolutely essential thing to do at this particular time. It might also be the case that you have never heard that traditional Indigenous societies and lifeways might provide us with models for viable, Life-saving, Earth-protecting, regenerative paths forward at this time, instead of being the “miserable,” “brutal,” “struggles for existence” that you might have heard about in some anthropology class. The future might indeed look like it is going to be a painful struggle for life, for both humans and non-humans, but engaging in survival efforts as communities with united visions, a common sense of purpose, seeking the common good for each other and for all species of life in our local community worlds, will be much easier and more enjoyable than trying to pursue mere survival as “rugged individuals” or rugged little nuclear family units. Embarking upon these paths forward to “utopian,” ideal, or best possible and ever-improving human eco-communities might be what our Mother Earth and all of our relations of all inter-connected Life have been yearning for us to do for thousands of years! I am excited to find out what we will learn in the actual doings.[31]
Banner image: The Kogi village and tribal community of Tairona, in northern Colombia.
George Price (descendant of the Assonet band of the Wampanoag tribal nation of Massachusetts) has been living with his family on their five-acre organic, polyculture farm on the Flathead Indian Reservation in Montana since the summer of 1985. He retired from a 33-year teaching career in 2018, which included teaching Native American Studies, American History, and African American Studies at the University of Montana for 20 years. Since he is no longer working “through the system,” he is devoting the remainder of his life to Earth/Water protecting, organic farming, food sovereignty, constructive communicating, and replacing industrial technophile capitalism with local, eco-harmonious, EarthLife-centric, cooperative, alternative communities.
[20] Here is a link to the only free access to the amazing old documentary film on the Kogis, “ From the Heart of the World: The Elder Brothers’ Warning”:
https://www.youtube.com/watch?v=hRgTtrQOiR0 The written introduction to the film at the top of the post, contains an excellent explanation on why the Kogi people do not want to receive tourists or other visitors on their lands. What humans who want to return to our original harmonious ways need to start doing is to work on listening to and following the voices of our relations in the non-human portion of this inter-connected life world. That is an ability that all First Peoples had for most of the time of our existence as humans on this Earth, and it is still the best source of true guidance. Stop looking to modern humans and guru types for the light that we all need that is freely available in our natural, inter-connected world (both within and outside of our bodies).
[21] I am afraid that if I name and give more precise locations for these model Indigenous societies, some eco-tourists, missionaries, or other modern humans might find them and corrupt or destroy them.
[22] I must acknowledge here that, like all human demographic groups, the multitude of Indigenous peoples, world-wide, have much variation among individuals within their unique individual societies—in personal experiences, adaptation to historical circumstances, retaining of cultural traditions, level of wealth or success within the imposed colonialist economic systems, and several other factors that impact cultural resiliency and recovery.
[23] Besides Thomas More, other colonial era European writers who imagined “utopian” societies and were inspired, in part, by what they had heard about Indigenous peoples of the Americas include Jean-Jacques Rousseau (The Social Contract, 1762), Tomasso Campanella (City of the Sun, 1602, English translation, 1623), Thomas Bacon (New Atlantis, 1626), and James Harrington (The Commonwealth of Oceana, 1656). Benjamin Franklin is known to have admired the form of government of the Iroquois (Haudenosaunee) Confederacy and to have recommended to his fellow revolutionaries that they copy the Haudenosaunee, to some extent. See, Donald A. Grinde, Jr. and Bruce E. Johansen, Exemplar of Liberty: Native America and the Evolution of Democracy, UCLA American Indian Studies Center, 1991, pp.96-98, but really, the whole book.
[24] There are presently about 9 million species of animals and 391,000 species of plants in Earth. See, “Our World in Data,” “Biodiversity and Wildlife.” ourworldindata.org/biodiversity-and-wildlife
[25] Daniel R. Wildcat, Red Alert: Saving the Planet with Indigenous Knowledge, Golden, Colorado, Fulcrum Publishing, 2009, pg. 75.
[26] Robin Wall Kimmerer, “Hearing the Language of Trees,” excerpt from The Mind of Plants: Narratives of Vegetal Intelligence, edited by John C. Ryan, Patricia Viera, and Monica Galiano, published by Synergetic Press (2021), re-printed in Yes!, October 29, 2021.
[27] If not a need or dependency, such trade could remain optional, to preserve good relations with neighbors, and provide things not available in the community location that would do no harm if brought in to the community.
[29] Some of us old-timers who tried to go in that direction back in the late 1960’s on through the 1980’s and failed will probably have plenty to say about that. Barb and I lived communally (in shared houses and living spaces) from 1970 until 1973 and in intentional community (separate households on shared land) from 1982 to 1985.
[30] Although I do not agree with them about everything, two people who it has been said are very helpful with that kind of support are Joanna Macy and Michael Dowd (they work separately).
[31] That is enough about the “whys” of this for now, partly because the essay is getting very long. I’ll be glad to hear from others now, in the comments below and elsewhere, and will turn my attention now and in future blog posts to more about the “hows” of it all. But, I know that the real knowledge, wisdom, and joy, will come through the doing, not just the words.
