2018-02-23 18:58:03 +00:00
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---
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created_at: '2014-10-29T01:52:12.000Z'
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title: Forget Shorter Showers (2009)
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url: http://www.orionmagazine.org/index.php/articles/article/4801/
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author: raldi
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points: 79
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story_text: ''
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comment_text:
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num_comments: 69
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story_id:
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story_title:
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parent_id:
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created_at_i: 1414547532
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_tags:
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- story
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- author_raldi
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- story_8525044
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objectID: '8525044'
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2018-06-08 12:05:27 +00:00
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year: 2009
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2018-02-23 18:58:03 +00:00
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---
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2018-03-03 09:35:28 +00:00
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I want to thank Derrick Jensen for writing another wise and honest
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column. Also, I’m pleased to see the serious engagement with Mr.
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Jensen’s ideas by the readership of Orion. I’d like to respond to a
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few of the earlier posters. Having read most of Jensen’s published work
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and being someone who largely shares his perspective on social,
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ecological, and political issues, I think I may be able to offer a
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useful counterpoint to a few of the criticisms.
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2018-02-23 18:19:40 +00:00
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2018-03-03 09:35:28 +00:00
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Joel (\#1) and Chris (\#4), your critiques seem to take as a given that
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we have a truly free-market economy in this society. Noam Chomsky and
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many others on the left have, I think, effectively debunked this idea.
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The largest heavy industry in America (also the largest polluter) is the
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weapons industry, and the military uses more oil than any other
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industry. Clearly, neither my consumption choices nor my vote plays a
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factor in these. The government funnels endless billions (ultimately,
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probably trillions) of dollars into military R\&D (also NASA and other
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agencies), and then, oftentimes, they bring these technologies to the
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market (as microwaves, cell phones, personal computers, the internet,
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etc.) as a means of privatizing and concentrating that massive public
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investment, while externalizing (laying on the public, humans and
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non-humans) as many costs as possible. Not exactly Smithian capitalism.
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More like sheer plunder. Actually, Adam Smith warned explicitly against
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such abuses, and supported strong unions to prevent them. Moreover, as
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Jensen showed in his book Strangely Like War (on the timber industry,
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co-authored with George Draffan), paper mills continually churn out far
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more paper than the economy calls for. Likewise, the federally
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subsidized, biotech, pesticide laden, fossil fuel fertilized corn, soy,
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cotton, etc. is being produced at levels beyond what the market can
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bear. Hence all the crazy, energy intensive, unhealthy innovations for
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dumping it (HFCS, lecithin, TVP, corn oil, soy oil, inappropriate animal
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feed, and now, of course, biofuels). Monsanto didn’t invent Posilac
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(rBGH) to meet a public demand for slightly cheaper milk, loaded with
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puss, hormones, anti-biotics, etc, at the expense of sick and dying
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cattle and people (themselves). They did it simply because they knew
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their boys in Washington would approve it and that their propaganda
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would sell it to farmers, and that Monsanto would make a fortune. Major
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corporations are not out there trying to meet public needs. Major
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industries do not produce less (or destroy less) when demand falls off
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(which it does almost exclusively for economic reasons, very rarely for
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political reasons… even less so ecological ones). They turn to the
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government for bailouts, and they use their massive propaganda industry
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(PR) to manufacture new demand. Look, I, like Jensen, compost, recycle,
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drive very little, buy almost only ethically produced local foods, buy
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only used clothes, occasionally dumpster dive, pee outside, bring
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tupperware to restaurants, and do many other little, tiny things to
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reduce my impact. Is it worth it? Absolutely. Does it pose any threat
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whatsoever to those who are destroying the planet? No, and that is
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Jensen’s point. We need lifestyle changes in order to sleep at night and
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be able to look at ourselves in the mirror, but we also need to stop
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kidding ourselves that these changes will suffice to save the profoundly
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imperiled community of life on this planet. Moreover, to refuse to fight
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back as effectively as possible is to value my luxuries, my relative
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freedom, my so-called life over future generations, over the planet,
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over my own dignity. I’ll choose to resist.
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2018-02-23 18:19:40 +00:00
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2018-03-03 09:35:28 +00:00
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Wes (\#3), you may be interested to know that Derrick is working on a
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book explicitly about dreams, and based on dreams. I know him, and he
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speaks of his dreams more than anyone I’ve met except indigenous people,
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Sufis, or Jungians. And, as Chris (\#4) noted, he definitely offers a
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clear vision, whether or not you agree with it. He is saying to resist
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by all means necessary. People understood what that meant when Malcolm X
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said it.
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2018-02-23 18:19:40 +00:00
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2018-03-03 09:35:28 +00:00
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Amanda (\#6), it is really good that you (like me) bring tupperware for
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your leftovers at restaurants. Hey, I’ve gotten my parents to (on rare
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occasion when they remember) do the same. Yet I taught for four years at
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a very liberal private school on Manhattan’s Upper West Side, one of the
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most staunchly liberal neighborhoods in the country. Hell, the school
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building is named for Andrew Goodman, an alum who fought and died for
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civil rights. And yet I was appalled on my first day when I saw every
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single student, teacher, administrator, and staff member throwing away
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disposable utensils, plates, bowls, cups, napkins, and a lot of food,
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with every meal. I pretty much always eat what I buy (or forage), and I
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compost the rest. I never, ever use disposables. I brought in a set of
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dishes and utensils the next day. For the next four years, I established
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myself as, frankly, a widely liked and respected member of the
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community, one of a couple of leaders on ecological issues. After four
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years (and innumerable statements like, “Oh man, I’m going to start
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bringing my own stuff, too,” and “Gee, we really need to get the school
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to switch away from disposables”), the school has not budged an inch on
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waste (despite a little greenwashing) and all of two other faculty
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members have brought in and regularly use non-disposable stuff. A few
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others, including some students, brought in mugs and sometimes use them.
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And this is one of the most liberal communities you will find, where
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everyone talks about ecological issues daily. This is a rich community,
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where we could easily afford to change our behavior. This is a community
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where I was not strictly a peer to most, but in a clearly defined
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authority position, and I was widely liked, even loved by many, yet
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almost no one followed my lead on this one, tiny, easy issue. If you’re
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going to do the right thing in these tiny ways, do it because it’s the
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right thing to do. Not because you’re changing the people around you,
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because with very few and pretty much negligible exceptions, you’re not.
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And we have far, far, bigger levers to use in our fight against global
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ecocide. And we must use them, if we truly value life. By all means,
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compost too.
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Stephen (\#11), fair enough. I’m just like Jensen, in this sense. In my
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history classes, I am constantly making parallels to Hitler and the
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Nazis. Also to slavery. I do so, as I suspect Jensen does, because these
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are two of the only historical atrocities with which we, as a society,
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have any degree of both familiarity and moral clarity. I’d love to
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change it up more, and I do with my students who have been in my classes
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for a while and have developed both familiarity and moral clarity about
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the Vietnam war, about the genocide of the indigenous Americans, about
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the genocide in East Timor, about the Crusades, about the Opium Wars,
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about the US sponsored horrors in El Salvador, Guatemala, Nicaragua,
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etc. But I always start with the Nazis, because we all already know
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they’re bad. So it’s a useful reference point. And what happens if we
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apply the justice at Nuremberg to the Reagan administration? Or the
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Clinton administration? Or Obama? Or, of course, Monsanto, Rio Tinto,
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Weyerhauser, Shell, ExxonMobil, Raytheon, Halliburton, etc? Or, given
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the fate of Julius Streicher, to the willing propagandists of the
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corporate-imperial omnicide, propagandists widely read/seen/heard in the
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New York Times, the Wall Street Journal, Fox, CNN, The Economist, and so
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on?
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Geektronica (\#12), I’ll address your post last.
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Harry (\#18), I hear you, and I think you make a valid editorial
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critique, but I think it’s ultimately superficial. Jensen says over and
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over, including in this column, that we should make those tiny,
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eensy-weensy changes, and that he does so himself. He also says that we
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must rid ourselves of the delusion that doing so will suffice to stop
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the omnicide. So taken in context, I think it’s pretty clear that Jensen
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means “forget that things like taking shorter showers will lead to a
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sane and sustainable culture.” Also, Derrick is ALL ABOUT local action.
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Read his work. He’s done a ton of local organizing to stop deforesters,
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to stop “developers,” etc. He does not rule out engagement in the
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political process. He also says, very clearly and forcefully in his new
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book (What We Leave Behind, co-authored with Aric McBay) that these must
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be done in the context of a culture of resistance. So environmental
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activists who run for public office, or focus on permaculture, or focus
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on urban gardening, or focus on education (like me), or focus on writing
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books (like him), etc, must see not only each other as allies to be
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supported but also people doing the crucial front-line work of
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confronting and dismantling the systems and infrastructures through
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which the dominant culture oppresses and destroys all living beings. Be
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in politics, as the Sinn Fein leaders were in politics. Not as the
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current Democrats or even Greens are, who are clearly opposed to
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militant action against the destroyers (Democrats because they are,
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themselves, corporatist destroyers, and Greens because they’re stuck in
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the futile and self-defeating pathology of pacifism… and/or they’re also
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corporatists destroyers, just “green” corporatist destroyers). You want
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to run for office? I’ll vote for you… if I know you have the back of the
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resistance movement, including those who will do the most dangerous and
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important work.
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Flaneuse (\#20), I don’t see him stopping short. I see him tailoring his
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message to his audience. If you have not read Endgame, I strongly
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suggest you (and everyone) do so. It will leave little question about
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Derrick’s commitment to revolution. BUT, it should also be clear that
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Derrick is not proposing some grand political program for us all to
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follow, like Lenin or even Bakunin. The revolution he supports is to
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dismantle empire and replace it with thousands of small, local cultures
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that are inextricable from their landbases. Which is to say, indigenous
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cultures. Which are, by virtue of their size, their technics, and their
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oneness with the broader community of life, highly democratic,
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egalitarian, and most importantly, sustainable.
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Now, back to Geektronica (\#12). You write, “…but a Luddite one.” Yeah?
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So? OK, Derrick Jensen is a Luddite. And then some. Because the Luddites
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only opposed industrial technology. Jensen goes further, to the dawn of
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agriculture (as in, the dawn of ecocidal monocropping of annuals, not
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the dawn of putting seeds in the ground, which has always been done,
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including by non-humans). He is opposed to all civilized technology.
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Including metallurgy. Including the plow. But he is most opposed to
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industrial technology because it is so much more extreme and rapid in
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its destructiveness than pre-industrial civilized technology. And yes,
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he, and I, and many others “really think we’d be better off abandoning
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modern technology (‘industrial society’).” That’s the whole point.
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Industrial society, despite the myths and propaganda we’ve ben fed since
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birth, is based, on the most physically real level, on the converting of
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the living to the dead. Living forests into junk mail and toilet paper.
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Living rivers into hydro-electricity, canned salmon, and bottles of wine
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from irrigated vineyards. Living prairies into stockpiles of grain.
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Living mountains into beer cans (using hydro-electricity from murdered
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rivers), jewelry, and whole ecosystems laid waste by toxic tailings. And
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so forth. And this is in contrast to wild animals, including wild human
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cultures, who obviously also consume the lives and bodies of others
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(while honoring them), but enhance and protect the communities from
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which those individuals come. That is the crucial difference. In
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industrial society, salmon are a commodity, a resource. That is, when
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they’re not merely a political impediment to dam-building, waste
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dumping, or irrigation. And how does one treat a resource, a commodity?
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How does this compare to how an indigenous Klamath human, or Tolowa, or
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Salish, or Pomo, or Aleut, or Ainu, or Nikvh, or, on the Atlantic,
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Lenape, Abenaki, Innu, Inuit, Celt, etc, behaves in relation to the
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salmon, which s/he also eats, but sees as a living, unique, spiritual
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being, who must be honored and whose community must be honored, for
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their own sake and for the sake of the human and non-human communities
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that depend on them, have always depended on them, and will always
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depend on them? It’s the difference between, as Jensen sometimes
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says/writes, seeing a woman as a resource for sexual release and/or
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conquest (as so many men in this culture clearly do) versus seeing each
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individual woman as a unique, spiritual being with intrinsic value and
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an independent will and identity. It’s the difference between abuse and
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relationship. No surprise that the culture that sees land as a resource,
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that sees trees, salmon, rivers, mountains, indeed the whole Earth as
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resources, also treats women, children, foreigners, minorities, the
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laboring classes, and so forth as resources. It, civilization (in its
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most fully realized and pathological form, industrial civilization), is
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a culture based on objectification and exploitation. It rewards
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objectification and exploitation, and those who objectify and exploit
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most thoroughly, effectively, and “profitably” wind up as the elite
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(they’re usually born into the elite, anyhow). Not all human cultures
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are like this. Indeed, ONLY civilized cultures are like this. It is a
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pathology that is literally consuming the planet, and if it is not
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stopped, there will be very little, if anything, left of the community
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of life by the time it has collapsed and its impact has been fully
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absorbed.
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Further, the Abenaki lived where I now sit for thousands of years, and
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they did not deplete the forests, the cod (now locally extirpated), the
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passenger pigeons (fully extinct), the lobsters, the aquifers, the
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topsoil, and so on. They did not leave the land despoiled with waste and
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toxins. The only “waste” they produced was food for other beings. They
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took no more than the land could willingly and healthily give. For
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thousands of years. And they did not oppress women. And they did not
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invent money, or slavery. And they did not commit genocide against their
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human neighbors. And they did not expand beyond the land’s carrying
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capacity. Same goes for the Mohawks who lived for eons where I grew up.
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Same goes for the Lenape who lived for eons where I spent my 20’s. Same
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goes for the paleolithic predecessors of the Etruscans who lived for
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eons where I lived for a year in Italy. Same goes for the Tolowa who
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lived for eons where Jensen now lives. Same goes for the San in Namibia,
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living much like their ancestors from hundreds of thousands of years
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ago: sustainably, peacefully, profoundly, democratically. The qualities
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of civilization are not the qualities of the human. Indeed, they are
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starkly at odds with the qualities of the human, which is why life in
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civilized society produces so many discontents (as noted by Freud and
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Jung), so many schizophrenics (as noted by Joseph Campbell and Stanley
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Diamond), so many depressives, addicts, sociopaths, and so forth (as
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should be obvious to anyone). We are still wild beings, tamed into a
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highly imperfect submission, under which we rankle. But all that aside,
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civilization has already wiped out 90% of the large fish in the oceans,
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95% of the original forests in this country, roughly a third of all the
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wildlife on Earth just since 1970 (not including the vastly more lost
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before 1970). There is now far more plastic than plankton in the oceans.
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Amphibians are dying off en masse, worldwide. The major agricultural
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regions are being thoroughly denuded of topsoil, which will leave them
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deserts, jut like the “Fertile Crescent,” the original cradle of
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agriculture. The whole planet is on a horrific, anthropogenic warming
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cycle that will surely take an extremely heavy toll and even threatens
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the continuation of life itself. This culture is omnicidal, and it will
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collapse by virtue of the fact that it destroys the basis for its own
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survival, along with everyone else’s. The question is whether or not
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much of the still surviving community of life will make it long enough
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to weather that collapse and begin restoring health to this planet, so
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we might all have a future.
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As for the current human population level, it is grossly, absurdly
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beyond carrying capacity, and that is a major product of the dominant
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culture (indigenous cultures maintained stable population levels). The
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population is coming down, sooner or later, more or less horrifically.
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Should we continue assaulting and damaging and destroying the
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foundations upon which life is built in order to forestall (and
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intensify) the eventual collapse for another day, or week, or year? It
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won’t be more than, at most, a couple decades. If it takes that long,
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how much worse will the collapse be? Will there be nine billion people?
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Will we have lost 50% of all remaining species? Will the Great Plains be
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the new Sahara? Will there be any vertebrates left on the oceans? Will
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there be any indigenous human cultures left? Will not only Greenland but
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Antacrtica meltdown in whole or in large part, raising sea levels by
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around 150 ft? Will all the methane in the permafrost and the oceanic
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clathrates release and spiral the planet toward irreversible warming and
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a Venus effect? Do you want to wait and see? I don’t. I want to fight
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like hell on the side of life, and bring down the death culture before
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it plays out to its own apocalyptic endgame (and one need only look at
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the civilized myths to see that it’s always known it was driving toward
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apocalypse). I hope you’ll fight on the side of life, too. I hope we all
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will, but I recognize that most people won’t. And we can’t wait until
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they will, or it will be too late for much of, even all of, the
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community of life on Earth.
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David
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A very good article indeed, apart from this bit: “We, as individuals,
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are not creating the crises, and we can’t solve them.” (admittedly a
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requote) — which I disagree with because, in fact, it contradicts
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Derrick’s own dictum that you \*can\* used the master’s tools to bring
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down the master’s house. Just because we are not individually the cause
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of the problem doesn’t mean we cannot, as individuals or collective
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groups, bring down the system in a variety of ways – what about the one
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person who might bring down a large financial computer system; or the
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small collective that might block various broadcasting hubs for a
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commercial radio network?
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There is not so much difference between these people, and those Derrick
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mentions in his last paragraph.
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Hey Jim Bier (\#26), I can define solipsism for you. It is the extreme
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pathology of viewing everyone/everything outside of you as not truly
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real. The consequences are that no one else has a will, feelings, spirit
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and so forth, and that therefore there are no true moral implications to
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doing whatever one pleases with them or to them. Descartes’ parable of
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the “brain in a vat” is the classic example. And Descartes actually
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operated on these principles toward non-humans. Of course, the dominant
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culture operates in this fundamentally objectifying, abusive,
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destructive, insane way on every possible level. And Derrick Jensen says
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we should do all we can to stop the dominant culture from obliterating
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the community of life. He is against patriarchy, against the concept of
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“resources,” against denying others their own unique will (except in
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defense of others when an individual, notably a civilized human, is
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wreaking havoc). Jensen recognizes that all beings, not just humans, not
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just organic life forms, value their own existence, probably no less
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than we do. He literally listens to and speaks to non-humans, as have
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indigenous people and many poets throughout time. So no, you are dead
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wrong. Jensen is the absolute opposite (and worst nightmare) of
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solipsists.
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I have gone back and forth on this issue of what can I do, etc etc.
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especially with regard to water. Sometimes I am convinced that I should
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be saving water, because it is the right thing to do. Other times I want
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to NOT save it because then they can’t use it for development and
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therefore I am banking it for the fish. Seriously, in our area, they
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tell us to conserve water but there is no mechanism to know that I am
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leaving the water in the river. It just gets alloted out to the next
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subdivision because it is available. I appreciate Jensen’s comments on
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how we are now consumers instead of citizens and that has limited our
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options for action. So well put. Also, I too am sick of being blamed for
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a lack of water because I like a bath once in a while. Why am I being
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asked to change my little habits when it is just a drop in the bucket
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when industry isn’t asked to change at all when it can make such a
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difference? It is to keep us complacent. We need to change our
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industrial culture. I know, people will want some sort of concrete
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answer from anyone saying this, well, it’s not that easy. Every
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community has a different answer that only that community can figure out
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and hopefully it all leads to the same result.
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Good points about water. That’s why we need to focus more on securing
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water efficiency measures in our businesses, farms, and communities, as
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opposed to telling people to stop showering, plant cacti, etc.
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American Rivers released a report called “Hidden Reservoir” that lists 8
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steps communities should take to save water (and money) — like updating
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development codes, metering all water users, and pricing water
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appropriately. Read about it
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here:
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<http://www.americanrivers.org/newsroom/press-releases/2008/water-efficiency-can-save-the.html>
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Shout it, brother.
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Identification of the leading cause of problems is the critical thing.
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However, I wouldn’t say it’s all down to our evil corporate overlords.
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We are also a pretty demanding bunch.
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A car takes 1000+ gallons of water to build. That environmental cost is
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not listed among the features/drawbacks of owning that particular car. I
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would argue, however, that water was consumed by proxy by the owner who
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purchased the car. He demanded 1000+ gallons of water be used \[wasted\]
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in that way in exchange for the low price and efficiency of the end
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product.
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No?
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I’d like to add something from a faith perspective in support of what
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Jensen is arguing. This comes from Katharine Jefferts Schori, presiding
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bishop of the Episcopal Church. “The overarching connection in all of
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these crises has to do with the great Western heresy – that we can be
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saved as individuals, that any of us alone can be in right relationship
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with God…That individualist focus is a form of idolatry, for it puts me
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and my words in the place that only God can occupy, at the center of
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existence, as the ground of all being.”
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I’ve posted a short response to this article on my blog.
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Be The Change or Fight the System
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Thanks,
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Jeremy
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Sorry, html didn’t work. Here’s the
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link:
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[http://jmtrom.blogspot.com/2009/07/to-be-change-or-fight-system.html](https://jmtrom.blogspot.com/2009/07/to-be-change-or-fight-system.html)
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A number of comments above had appropriately indicated that the link
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between industrial use and consumer demand is complex. Golf players
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create a demand for golf courses, for example.
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In naming this complexity, they note that demand is the sum of
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individual choices which, if changed in some way, would affect the
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industry supplying the demand.
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I get hung up with another part of this linkage. Which, IMHO, weakens
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the individual-as-the-solution answer. That is advertising. Industry
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spends billions to stimulate demand for the most profitable products –
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which often means the products which are created on the greatest
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environmental subsidy (the amount of “free” environmental damage the
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builder takes advantage of.)
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And advertising is carefully designed to remove reason from the buying
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decision. Making the purchase an impulse or an image choice rather than
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a utility choice. This makes rational and value based buying difficult.
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So we’re back to industry. One solution is to base profit and price on
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the true cost of manufacture. Pollution controls, for example, moves
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some of the cost from the environment to the manufacture of the product.
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Let the consumer buy what he/she wants but also insist that the full
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price is paid. That would create a basis for simpler living to change
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the industrial system.
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I’ve appreciated many of the comments in this discussion – in some ways,
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more than the original article itself. Jensen’s cut-to-the-chase style
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does a great job of smacking down ambivalence, but invites a response
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that may be less than thoughtful. I came away wondering if universal
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lobotomies, vasectomies, or monkey-wrench-gang-style economic policies
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were the logical next step.
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Seems to me, as far as the environment is concerned, we’ve already
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jumped out of the plane. There’s no going back to a level of
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“sustainable” that will sustain seven billion and counting human
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beings and restore ecosystems to their pristine condition. No public
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action, no matter how radical, will make that happen.
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The question instead is whether or not we’ll pull the parachute in time
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to land softly. If that’s what we’re seeking, then by all means, let’s
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begin taking down the “dark satanic mills” – but let’s not pretend that
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restoration of the biosphere is within our power, whether as
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individuals, as nations, or as a species. Only time, evolution, and a
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cultural shift from “me” to “we” can accomplish that.
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@John
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Srsly.
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“Your order was shipped\!
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You bought:
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1x$2K Laptop computer
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– 500GB HD
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– 4GB RAM
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– 3hr battery (now with toxic chemicals\!)
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– 2Lb chassis (now from mined iron ore\!)
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– 200g waste water
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– never-biodegradable components
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…”
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Good God. Everyone in America should read Comment \#28\!
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Thank you Mark, for stating the most important part of the change that
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is necessary – the shifting from “me” to “we.”
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Also, evolution. Perhaps evolution is the real revolution\! Since the
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industrial revolution Western culture has been in huge hurry to get
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somewhere fast. Here’s an excerpt from an unpublished article of mine:
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It’s as if there is a need to rush evolution into making changes, just
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as the creation of genetically modified foods have, and just as the
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Industrial Revolution did in 18th century England.
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In fact the shift that took place in the human psyche, as a result of
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the mechanization of production, was so dramatic that there is every
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reason to believe that the suffering we have been experiencing and
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trying to heal from, is nothing less that the human divorce from nature.
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|
Frederick Engels, in the middle of the 19th century, described the toll
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that the Industrial Revolution had on the lives of the English working
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person in his book, The Condition of the Working Class in England. It
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was nothing short of traumatic. Change during this time was swift,
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stressful, and wholly unnatural.
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Industrialism created a degraded environment and, for 75% of the
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population of England, a degraded human being. The making of a
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working-class, that toiled 12 hours a day, 6 days a week, for close to a
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century, was the un-doing of centuries of rural peasant life. Moving
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from a predominantly outdoor, rural, community based, and sustainable
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lifestyle that provided adequate food and shelter, to living in the
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crowded, unhealthy tenements of the cities and working in poorly lit
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factories would, undoubtedly, bequeath a sickness of mind, body, and
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|
spirit. E.J. Hobsbawm, professor emeritus of economic and social history
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at the University of London, unequivocally, states that the lives of the
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English working men were transformed, “. . . beyond recognition.”
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|
Indeed:
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. . . pre-industrial experience, tradition, wisdom and morality provided
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no adequate guide for the kind of behaviour which a capitalist economy
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required . . . His sheer material ignorance of the best way to live in a
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city, or eat industrial food (so very different from village food) might
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actually \[have made\] his poverty worse than it ‘need have been’.
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The cultural rebellion of the nineteen sixties certainly helped create a
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growing awareness that mechanization, the commanding cultural force of
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Western culture since the 18th century, created a new sense of self that
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does not exactly go with the flow of nature. Rather, the growing
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preference to manipulate, divert or alter interrupted the very essence
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of natural living, natural livelihood and the natural relationship that
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existed with the land. Siegfried Giedion – an historian writing in the
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|
1940’s – saw this clearly when he stated that mechanization created “. .
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|
. catastrophes that threaten to destroy civilization and existence . .
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|
.” and that they are, “. . . outward signs that our organism has lost
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|
its balance.” Indeed, he goes on to say that, “\[o\]ur contact with the
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organic forces within us and outside of us has been interrupted . . .”
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We have ceased living in accordance to the natural rhythmic relationship
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that exists between humans and nature.
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England in the early 18th century was, according to Hobsbawm, still a
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clean and beautiful country. Artisans, journeymen, and peasants alike
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enjoyed a slow paced work life, which included family and community.
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Food was grown locally and the diet low in protein, and almost devoid of
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stimulants. Life was not easy but it was simple, healthy, and, for the
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|
most part, relaxed. The experience of community was not separate from
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|
work and joy was, undoubtedly, present in all aspects of work in
|
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pre-industrial peasant life.
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Changing the means of production, therefore, radically changed the lives
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|
of rural dwellers (then at least three quarters of the population) and
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|
our relationship to food, family, community and the natural world.
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|
English culture, as well as the entire Western world (and those that
|
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|
were affected by Westernization), saw the most profound human
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|
transformation since the advent of agriculture some 10,000 years ago.
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This cultural detour, which I describe as an unwholesome transformation,
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|
has taken us in the Western world, into a way of life that is no longer
|
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|
nourishing, no longer full of the wholeness of an alive and vibrant
|
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|
existence and unconnected to the natural rhythms and cycles of nature.
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|
It was obvious to Giedion that, “beginning with the 19th century, the
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|
|
power to see things in their totality \[became\] obscured.” Getting back
|
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|
|
on track, therefore, is no easy task when the exploits of this 400 year
|
|
|
|
|
diversion has been so profitable to some, and the suffering of being
|
|
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|
|
enslaved so demoralizing for others.
|
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|
|
Lorraine Fish, Ph.D.
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|
Mr. Jensen,
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I agree with you 100% that we need active citizens, not just aware
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consumers. However, I also agree with the other side 100%, that
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individual action and mindset is equally important.
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I’m either being contradictory, or a paradox emerges. I agree with both
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sides completely. In reality, this is not an either-or thing. In fact,
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they can inform and temper and inspire each other. I will be a terrible
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activist if I am not motivated for right reasons and am not living the
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lifestyle I preach. Similarly, I will be changing nothing if I simply
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change myself and then pat myself on the back in front of the mirror
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while the outside world falls to ruin.
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Let’s transcend this petty debate. Your logic sounds too similar to the
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“you’re either with us or against us” of past years. You see, for
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many, a new enlightened consumer choice can be the first step on a path
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to activism. I can produce a whole flock of “black swans” to refute your
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whole argument. I’ve met dozens of people who never thought about making
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an active stand for environment, but started doing so only when they saw
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people around them buying green, joining CSAs, changing lightbulbs,
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hanging laundry outside to dry, and other things that reflect values.
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They might have been alienated by a raw activist type, but a green
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consumer was a bridge to a new way of thinking… and acting.
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Although you are a very intelligent person, don’t forget that most
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others go with the crowd. For you, thought precedes action. For them, it
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can be the other way around. What you see as a trendy and futile
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dead-end (such as bringing your own bags to grocery store) can actually
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be the first domino for someone. They ask themselves “why would this
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person inconvenience themselves?” and then … boom… they start extending
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that question to other areas.
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Keep up the good work, but don’t position this as a “sophie’s choice”.
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Please don’t use the same heavy handed divisionary logic of those “owls
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or jobs” people. We can do better than that. Be more visionary and less
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divisionary. If we are defined by what we are against, we will never
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become greater than that.
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We need not look further than American revolution. Many petty consumer
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acts regarding stamps, tea, and other boycotting and consumer-based
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activism was the tinder that lit the fire underneath citizen and soldier
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action.
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Let’s all try not to alienate any potential supporters of this cause.
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Since we’re defending something that doesn’t have a voice, we need as
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many voices, ballets and wallets that we can get.
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Jensen: “Would any sane person think dumpster diving would have stopped
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Hitler?”
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Jensen’s tendency to reduce to the absurd the arguments he can’t
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understand only undermines whatever credibility he might have had. In
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historical fact, the only thing which effectively turned back the
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advance of fascism (WWII didn’t – it only shifted it to the
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Anglo-American Empire) was the nation-wide non-violent resistance of the
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Danes. But Jensen refuses to recognize the historical truth that violent
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revolutions/resistance/wars only serve to shift the locus of violence
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from one group to another and perpetuate, feed and encourage more
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violence.
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“Any option is a better option than a dead planet.” That’s the logic of
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desperation that imprisons creative imagination. It also over-rates
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humanity’s capacity to destroy the web-of-life.
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Jensen’s repeated refrain that “we can destroy the industrial economy
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that is destroying the real, physical world” is precisely the
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double-bind that he pretends to transcend. The choice is not between
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supporting the violence of the status quo or using violence to “destroy”
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it. First, no amount of violence that we can muster could begin to
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compete with the violent potential of the system. In that sense, it’s
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the tactic of the foolish and naïve. Second, the only way out of a
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double-bind – or the horns of a rampaging dilemma – is to stop
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presenting ourselves as a target and to stop feeding the beast.
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The dichotomy between the individual and the societal, between
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individual action and social/political/collective action is a false one
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that the system creates. Every personal act that feeds the beast is a
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political act, and the most powerful political action is to refuse it
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sustenance. We refuse it sustenance when we choose to disengage from the
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system, and we make it possible for many to refuse when we create
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alternative life-enhancing systems.
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To step outside of the materialist paradigm that has engendered our
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global crises, is to rediscover the spiritual principle that the wolf
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who wins the fight is the one we feed. If we use violence, we feed the
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predatory wolf. If we put our energy into creating small-scale,
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grass-roots, re-localized, democratically-organized, sustainable
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human/non-human community – then we feed the playful, nurturing,
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pack-oriented wolf.
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David killed Goliath with his sling, and then grew up to become the
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predatory nation of Israel. If David had simply tended his own garden
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and let Goliath fall of his own weight, a different story would have
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emerged – and we wouldn’t be having this discussion.
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I agree with Bjorn Beer. Not an either/or, but a both/and….. and
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everything we can do makes us stronger and is part of removing the
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legitimacy and power of the power over.
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It’s true that shorter showers won’t save much water. Bathing in the
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river saves water. Bathing in the river, drinking from the river,
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cooking soup with river water. Cleaning pots with sand, eating every
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meal from the same bowl.
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The issue is not that personal action can’t be revolutionary, but that
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it isn’t, not yet. It’s not shocking enough. So you take a 1-minute
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military shower in your private home, so what? Who sees it? If everyone
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who today claims to be “living simply” went to the river every morning
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to bathe — well, now there’s a statement. And sure to get you arrested,
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in the best activist tradition.
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Robert Riversong (\#43), if I’m understanding you correctly, you’re
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arguing a form of the “walk away” model. This beast is coming down, so
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just tend your garden and let it crash. You sound like an intelligent,
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well-informed, sensitive person, so I assume you have at least a fair
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grasp of the enormity of the devastation that has been and continues to
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be inflicted. I won’t assume you know any particular piece of info I’ve
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stumbled across, but I’ll assume you would, at least, not be surprised
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to hear that the total environment is now drenched in PCB, dioxin, and a
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host of other powerful toxins. Likewise that according to mainstream
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sources, 1% of all species are going extinct annually, and up to one
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third of all wildlife on Earth has been extirpated in the past few
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decades. Likewise that every year we lose a few more of the handful of
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remaining indigenous languages, and therefore, all or nearly all of
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their stories, myths, wisdom, spirituality, medicine, technology,
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knowledge of how to live sustainably, and so on. Likewise that the US
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and a few of its allies are irradiating the planet more or less
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permanently with millions and millions of pounds of depleted uranium
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munitions. And so on. Now, if you, and I, and the rest of the Orion
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readership, the rest of the people who care more about life on this
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planet than they do about the death culture, step aside and tend our
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gardens, perhaps some of us together in egalitarian permaculture
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communes (which, frankly, sounds like fun to me), writing poetry,
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playing drums and guitars, learning acupuncture and ayurvedic medicine,
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etc, what in the world are we going to do when we can’t breathe the air
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or drink the water? What are we going to do when we all develop tumors?
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What are we going to do when the dominant culture, in its final throes,
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sees our verdant lands (and/or the minerals, fuels, or water beneath
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them) and decides to take them and kill us, as it has done consistently
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throughout history? Or just kills us for having shown another way to
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live, as it has so often done from indigenous cultures to John Africa?
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Where, precisely, are we supposed to step away TO where we will not be
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subject to the realities of the dominant culture’s devastation of the
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planet? And when they come to plunder us, the last reserve of free, sane
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people, and destroy our land, what do we do? Beg them to take us on as
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slaves rather than kill us? Say, “I’m so very, very sorry” to our
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children and our non-human friends and neighbors as they, and we, are
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destroyed? Or would we fight back? I’ll let you decide for yourself.
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I’ll fight back, and sooner rather than later.
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I’ll fight back right now to protect those being raped, murdered, and
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destroyed right now. To step aside as industrial civilization, or
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capitalism, or patriarchy, or Leviathan, or Goliath, or whatever you
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want to call it commits further atrocities is A) utterly callous and a
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complete abdication of our responsibility to those we purport to love
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and B) just postponing the inevitable confrontation when Goliath catches
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up with us. And he will. Because the whole planet is dying, or, more
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accurately, being murdered.
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Your lifeboat community better be well armed. I hope it will also
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support those who will fight to defend others and precipitate the crash.
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Also, the notion that the Danish resistance was purely non-violent is
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ahistorical, it’s untrue. A few moments of research make that abundantly
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clear. The idea that the US picked up the mantle of fascism is, of
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course, true, and a truth lost on nearly all Americans. Actually,
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though, let’s look for a moment at the Norwegian resistance, which was
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considerably more fierce than the Danish resistance, from what I gather.
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The Norwegians (just a few of them, in fact) took out (with, ahem,
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force) the Nazi’s heavy water plant, a crucial piece of their nuclear
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program. If they had not done this, Hitler would likely have gotten the
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bomb. I am very, very happy that those resistance fighters took that
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action and succeeded. Hypotheticals are tricky, but I am pretty
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confident that things would have been worse if Hitler had gotten the
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bomb.
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Anyhow, the basic questions remain:
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1\. Where will you walk away to?
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2\. How do you explain this behavior to those being exploited, raped,
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abused, murdered right now?
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3\. How will you avoid being, along with your lifeboat community,
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consumed by the death culture in its final throes?
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Oh, and here’s one more:
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4\. When a caged tiger mauls a zookeeper, does she risk becoming a
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zookeeper? The community of life is already fighting back, as it must.
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What will it take for you to stand up and do whatever it takes to join
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the community of life and help bring down the death culture while
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there’s still anyone left to save?
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David
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for those of you who are advocating “drastic action”, etc, what does
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that mean, exactly? chaining yourself to trees? Running for office? Is
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it actual action or just more “slacktivism”?
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Honestly, I’m open to suggestions. What gets people to listen? What is
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truly a thorn in side of dominant paradigm? And what actually produces
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more adherents and support than it detracts and dissuades? Are you
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thinking more civil disobedience? Do you have specific ideas that would
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do more good, or does it just give the dominant paradigm more cannon
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fodder? Will the crackdown be worse than the crack think you are
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causing?
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Bjorn
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Here’s the biggie: what Industrial Civilization — it’s rulers and it’s
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beneficiaries — fears most of all, is a connected population; connected
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with the real world rather than the synthetic world created for
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civilians, so they can continue making money for the machine. A
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connected person \*is\* an enemy of the system: first and foremost, they
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think as a liberated human being, rather than a machine part.
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The way to allow people to connect is to remove the Tools Of
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Disconnection that Industrial Civilization has created, specifically to
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keep us living the way “good consumers” should. I have documented these
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in [A Matter Of
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Scale](http://www.farnish.plus.com/amatterofscale/chapter13.htm).
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There are many ways of destroying these (BTW, I don’t consider it
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possible to be violent against a machine), some of which I document in
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later chapters. And yes, the system will fight back, but perhaps not
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before it has been sabotaged.
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Keith
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Jensen pretty much nails it.
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As did Karl Marx. Marx was an \_anti-corporatist\_, not an
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anti-capitalist. Marx saw soul-less, yet, ironically, \_immortal\_
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corporations as the \_real\_ problem. Corporations, man-made legal-paper
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creations, “exist” in order to acquire endless amounts of capital and
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resources. Corporations merely hire humans to do the actual work of
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extracting and working the resources. The earth has been progressively
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destroyed, the commons have been cordoned off, and ordinary workers
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“live” in an ever-diminished, ravaged environment.
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Corporations need no air, water, food to “live.” They merely require
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human gullibility.
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Hence, CEO’s (AKA high-priced corporate valets/bodyguards) hire private
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armies, corrupt governments that–in turn–tax the rest of us to hire
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national armies to prevent armed insurrection against corporate
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apologists.
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Did the wonderful human beings who constitute our lovely Jeffersonian
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republic fall asleep in Econ 101 or History 101 when we hit the chapter
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on corporations?
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Everything that you lament is a human creation, but you expect humans en
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masse to tear down the things they have spent so long creating. We
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preserve the system because we LOVE the system. It’s that simple.
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Only when this way of living applies too much negative pressure on us as
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individuals will we do anything about it, and, at that time, political
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activism will be redundant.
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All is decided by the forces of equilibrium.
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“Transcendent generosity is a state of mind. If I wanted to walk around
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the world, I could not possibly find enough leather to cover the surface
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of the earth. But just covering the soles of my shoes with leather works
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even better. Likewise, I could not possibly transform all bad things
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outside in the world. But if I can transform this mind of mine, what
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need do I have to transform everything else?”–eighth-century Buddhist
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teacher Shantideva.
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Dumpster diving wouldn’t have stopped Hitler. But having given him a
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childhood full of love, encouragement and affection most likely could
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have. Nothing is more radical than the small and daily acts of Love.
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Right on. And I might add that the whole system of ‘volunteerism’ in
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this country is also a ‘feel good’ approach…thereby releasing the
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government of taking care of the people they’re supposed to be
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governing..
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hey derrick…love love love your writing, have for ten years….just look
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at this…everyone….just look at this…within a mere 30-some hours
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derrick’s thoughts have provoked such response….such dialogue…soooooo
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cool…one of my most favorite places your work has taken me is to
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whaleman extraordinaire Jim Nollman and his sweet Interspecies
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site…what’s not to love there….the logo alone is enough….but his
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thoughts expressed in his essay titled Why Wash Birds are
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profound….please everyone go there and read that piece………….thank you
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derrick…can’t even remember how I found my way to your work…so grateful
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i did
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davidscottlevi (\#46) said: ”
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Robert Riversong (\#43), if I’m understanding you correctly, you’re
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arguing a form of the “walk away” model. This beast is coming down, so
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just tend your garden and let it crash.”
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You’re completely misunderstanding me. But that could be because I was
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responding to elements of Jensen’s belief system which he carefully
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danced around in this latest essay. Specifically, his belief that the
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only effective response to systemic violence is violently tearing down
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the machine of violence. Stating it that clearly should be enough to
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demonstrate its inherent contradiction.
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I would never advocate mere escapism. What I not only propose but have
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lived for the 40 years of my adult life is a combination of non-violent
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but fierce confrontation, and building a new society within the shell of
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the old. I have publicly refused to pay taxes to the Empire for 30
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years, have been jailed for non-violent resistance, and have spent much
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of that 40 years actively educating and organizing others for
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constructive social change.
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What you dismiss as “ahistorical” is, in fact, the hidden history of
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modern civilization. The downfall of most tyrants and of major empires
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has been either initiated or facilitated by predominantly non-violent
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movements, several of which have been undertaken after the failure of
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violent resistance.
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I have no problem with authentic self-defense (including of those we
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love), and I’ll admit to celebrating the occasional act of creative
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sabotage. But an offensive violent resistance, even with the intent to
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avoid human casualty (which is more hope than certainty) will not only
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elicit severe repression and state violence, but result in inculcating
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violence into our very souls and poisoning any positive future we hope
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to enjoy.
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We are witnessing the collapse of Western civilization and Empire. The
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most powerful weapon we have to facilitate that collapse is the
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withholding of our support. What “they” fear most is awake and aware
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people refusing to play by their rules – refusing to be a subject or a
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consumer or a parrot of propaganda.
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Yes, there’ll be much collateral damage as the Goliath falls. That
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cannot be avoided. But what is most important now is to build
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alternative structures and relationships that can sustain us after the
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Fall. Otherwise, we’ll be wandering aimlessly in a wasteland created, in
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part, by our focus on the problem rather than on the solution.
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Folks, he’s flat wrong, and I grow tired of hearing his unrelenting
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pessimism.
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Either we have enough time to change minds, and thus effectively change
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the culture of the entire planet; or it’s already far far too late and
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we’re all doomed.
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I believe that we do have enough time, and that individual, personal
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change is the ONLY possible method that will get us to the goal. All of
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recorded history backs me up. The books “Beyond Civilization”, (by
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Daniel Quinn) and “Cows, Pigs, Wars, and Witches” (By Marvin Harris)
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address this point succintly.
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He can belittle it to his heart’s content, but if you follow his line of
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thinking you’ll end up with the same old, same old – one group holding
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out a ‘One Right Way’, and needing to conquer others to enact it.
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For a while now he’s advocated violent change in his writings and video
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interviews, as sure a method of failure as could exist. I’d take this
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article apart point by point, but will instead simply posit this:
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We change ourselves, in real and lasting ways. We serve as examples to
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others, and they are attracted to our more successful mode of being. In
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turn, they attract others with their actions. Eventually the tide turns,
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and the bad ways are abandoned. That’s it. The entire game plan, the
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only winning strategy that has ever worked or will ever.
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So with all due respect, Derrick Jenson can go stuff it. The problems he
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calls out are real enough, but they are merely symptoms, not the
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disease.
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\-Franco
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PS: if you haven’t yet had a chance, reading Alam Weisman’s latest will
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convince you: “The World Without Us”. We have the time, though it sure
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does feel as if we don’t. It’s all relative.
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A historical fact understood even by Michael Wood, British BBC/PBS
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film-maker: All empires have eventually over-used resources and have
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succumbed thereby. The Fertile Crescent was, 4,000 yrs. (or so) a green
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verdant place, that supported vast populations who lived behind garden
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walls (hence, the “Garden of Eden” story) to protect against floods
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every year, in the good years.
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Now, its Iraq.
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The old prehistoric Manas people of the Andes also died as a result of
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over-use and insufficient stores. There is not, in history or
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geology/anthroplology, \_one\_ large (+2500 pop.) urban entity that has
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lasted beyond 250-300 years, before “taking for granted” ecosystems led
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them over the abyss of time. The tradition is too deeply seated in those
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of us descended from the early Aryan (“the noble ones”) (light-skinned
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pastoral folk from Russian steppes) invaders into the Punjab. The
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contentious nature of our kind was thus born. Consumptives never have
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gone on long. Later, a lord called Ashoka realized the forest holy-men
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were right: “I wish for all beings contentment, happiness, freedom from
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war, etc. It worked while he was alive to model it. His most memorable
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stele says: “The hardest thing to do is to get people to be \_good\_.”
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His sons killed him and his great grandson in a feud over who’d inherit
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the throne. Power doth corrupt, as the state of our un-sustainable
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ecosystem slowly unravells, shows all too well.
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Not much can be done, short of a Monkey Wrench Gang weilding supreme
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power. Golf courses and Corporate domination would be gone.
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Namaste.
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Robert, I honor the wisdom you’ve garnered over your years. I am
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younger. We need not agree on all points. Clearly, we are, in the broad
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scheme of things, on the same side.
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If I misunderstood you, I apologize for that. Honestly, looking at what
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you wrote, I thought that my interpretation of what you said was hardly
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an interpretation at all… it was nearly verbatim. Either way, if you do
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not suggest the “walk away” model, that’s good.
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What I called “ahistorical” was the notion that the Danish resistance
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was non-violent. That is, I believe, clear from my post, and I have the
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facts on my side. There was considerable militancy in the Danish
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resistance, especially as the Nazi occupation dragged on. So it is not
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quite fair to say that I used the term “ahistorical” in reference to
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your notion that non-violence is what always brings down empires.
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Whether or not your assertion about non-violence is true, I had not
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argued that specific point.
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I am glad to hear that you have no problem with authentic self-defense
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(presumably with violence if necessary), of yourself or of those you
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love. I had not gotten that from your first post, but I suspect only a
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deeply insane person would not fight back if she or her friend or her
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child was being raped or battered. So let me ask you this. Do you stand
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by MEND, the Ogoni resistance movement that is fighting for the very
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survival of the Ogoni people, their own families, their own land,
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themselves? Note that a large, organized non-violent movement in the
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Niger Delta resulted in nothing but a massacre of the movement’s
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leaders, conducted by the Nigerian state with not a word from the
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international community. Since then, MEND has taken out 20% of Shell’s
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oil extracting capacity in the delta and opened the possibility that
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Shell may withdraw from Nigeria completely. MEND has given the Ogoni a
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chance, and done the same for their landbase. Do you stand by the
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Zapatistas, who rose up with arms (and have rarely used them) when the
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very existence of their indigenous Mayan communities was under dire
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threat? Do you think it is appropriate to use all means necessary
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(including, if necessary, violence) when you and your community are
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being invisibly assaulted with PCB, plutonium, mercury, or any other
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industrial toxin that may or may not be prevalent in your neighborhood,
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your food supply, your water, your air? If not, why would you act any
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differently when the attackers use poison than when they use a machine
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gun? Now, what if “developers” are wiping out the trees, the wetlands,
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the frogs, the songbirds, and much of the rest of the community of life
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in your neighborhood. And all legal means fail. Perhaps now a little
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“creative sabotage”? I could extend this line of questions
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considerably further, but here’s where it’s heading. The whole community
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of life is under dire, existential attack. It’s not abstract. It’s not
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just a looming threat, but an assault in progress, innumerable murders
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every moment, 200 species a day lost forever. Do you love the community
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of life? Do you see whom is oppressing and destroying whom? The war we
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are in is not even a war, because there is only one side fighting. Well,
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I think it’s high time (beyond high time) we fight back. It would not be
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offensive violence, it would be defensive counter-violence, but it
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better be fierce, smart, and effective.
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I’m all for building alternative structures. I help to do so, as a
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teacher, as a forager, as a poet, as a helper on organic farms, as an
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avid nutritionist and novice herbalist, and so forth. Yes, we need to be
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ready to support our communities and heal our landbases. If your calling
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is to devote yourself to building alternative structures, by all means,
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do it, and I’ve got your back. But I want to know if you will support
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those who will do the monkey-wrenching, those who will stop hard-core
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criminals from committing further atrocities, with violence if
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necessary. I want to know if you’ll support those who use physical
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actions to grind the economy to a halt.
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I’m sorry but I do not buy that the most powerful weapon I have is
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withholding my support. I have largely withheld my support for a long
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time, as have innumerable other aware people. Those in power don’t care.
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They have the doctrinal systems in place to ensure that the large
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majority of people will not withdraw their support. Just by being a
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teacher and using that leverage, I effect far more change than by simply
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withdrawing my support. I’m sorry to return to this, but saying that our
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most powerful tool is to withdraw our support is, in fact, the “walk
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away” model in a nutshell.
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BTW, here are a few examples of successful militant resistance
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movements:
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1\. The underground railroad
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2\. The IRA
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3\. The Bougainville Revolutionary Army
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4\. The Vandals and Visigoths against the Romans
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5\. The Ostrogoths against the Byzantines
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6\. The Viet Cong
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7\. The Cuban Revolution
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8\. FRETILIN (East Timor)
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9\. The Zapatistas
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10\. Quilombo dos Palmares
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If you choose to reject some of the above because the militants were not
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pure enough, I would simply encourage you to compare them to those they
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were fighting. Harriet Tubman carried a gun and was not afraid to use
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it. Would you have supported her? Or would there have been too much risk
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of “inculcating violence into our very souls and poisoning any positive
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future we hope to enjoy”? It’s not a rhetorical question. Would you have
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provided a safe house for the armed militants ferrying refugee slaves
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(stolen property) to the north?
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Finally, severe state repression and violence are a reality. Those in
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power will, of course, use at least as much violence as they feel they
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need to remain in power. So any movement that seriously threatens them
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will elicit severe repression and violence, whether it is a strictly a
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civil disobedience movement or whether it also has a militant component.
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It is not violence that begets violence from the powerful. It is
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threatening the basis for their power that begets violence. But forget
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that, because they’re plenty violent already, so violent they’re
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destroying the planet, so it’s absurd and counterproductive for me to
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speak of \_us\_ begetting \_their\_ violence. The real question is, are
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we willing to risk our very real necks by effectively countering the
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system? And if not, are we willing to support those who will?
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We need not choose between focusing on the problem and focusing on the
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solution. We can do both. If you want to focus on the solution, great,
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just please don’t hinder those focusing on the huge, ecocidal, genocidal
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problem. In fact, please help them in any way you can. But the very
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least is not turning them in. There is a madman in the house. By all
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means, learn how to heal the physical and psychic wounds of those he’s
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already harmed, but do not neglect to stop the madman.
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David
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davidscottlevi (\#58) says: “I am glad to hear that you have no problem
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|
with authentic self-defense (presumably with violence if necessary), of
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yourself or of those you love.”
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You presume far too much. Self-defense is not violence. Violence is
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whatever violates the integrity of another person (or one’s self).
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Defending against violence is not violence. Retaliation or preemptive
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response is violence against the other and against one’s own soul.
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“I suspect only a deeply insane person would not fight back if she or
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her friend or her child was being raped or battered.”
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Then you have not met the most sane of people. I’ve known several who
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have interrupted violence with a hug or a disarming word or a vulnerable
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smile. Gandhi, MLK, Caesar Chavez, Dorothy Day were of that kind.
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“I do not buy that the most powerful weapon I have is withholding my
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support. I have largely withheld my support for a long time, as have
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innumerable other aware people.”
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Have you? There are only three things the Empire requires of us: wage
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slavery and material consumption, our bodies for war, and our tax money
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to feed their machine. If you have not withheld at least two of those
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three, then you are an enabler not a resister.
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“saying that our most powerful tool is to withdraw our support is, in
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fact, the “walk away” model”
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Then you are saying that Gandhi “walked away” from British colonial
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oppression.
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Slobodan Milosevic was thrown out by a nonviolent movement.
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Philippines dictator Marcos similarly in 1986
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the East German, Hungarian, Czech, and Polish dictatorships in 1989
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The Shah of Iran had one of the ten most powerful armies in the world
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and a secret police whose ruthlessness was second to none. He was
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overthrown 1977-79, nonviolently.
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El Salvador in 1944, an armed uprising failed to overthrow dictator
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Hernandez Martinez, so the students initiated a nonviolent insurrection
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and threw Martinez out nonviolently
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The students in neighboring Guatemala were so impressed that they
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initiated a nonviolent insurrection against the “iron dictator of the
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Caribbean” – Jorge Ubico – and Ubico was thrown out, too.
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The Zapatistas of Chiapas have abandoned armed struggle as having
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failed.
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In the early 1980s the African National Congress realized that its
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armed struggle strategy was failing; it was woefully insufficient to
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defeat apartheid. So they plunged into nonviolent struggle: boycotts,
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strikes, demonstrations of all kinds. The result was the end of
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apartheid despite a very well-armed state with a terroristic police
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force.
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Kwame Nkrumah led a successful nonviolent campaign for Ghana’s
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independence in the ’50s.
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Kenneth Kaunda led another in Zambia in the ’60s.
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During the Nazi occupation of Denmark, the Danes engaged in a “diversity
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of tactics.” In the first phase their tactics ranged from collaboration
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to petitions to sabotage. The diversity didn’t work: some tactics worked
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against each other. The Danes moved on to another set of diverse
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tactics: sabotage, nonviolent demonstrations, and labor strikes. Again,
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the tactics undermined each other; each act of sabotage gave the Germans
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fresh excuse to come down hard on the workers and the demonstrators.
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What really worked in maintaining Danish integrity and undermining the
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Nazi war effort was the strategy which emerged: it included the
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underground press, major strikes (even at one point a general strike),
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nonviolent demonstrations, and smuggling the Jews out to a safe haven in
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Sweden. The strategy that emerged was internally consistent, and the
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tactics therefore supported each other instead of subtracting from each
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other.
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In a strange twist, there are times when violent forces actually need to
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be protected by nonviolent action. When the Black Panther Party wanted
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to have a national convention in Philadelphia, they had difficulty
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getting a venue. Quakers gave them the use of their largest
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Meetinghouse. Police chief Frank Rizzo saw this as an opportunity to
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swagger and threaten, and no one could be sure what the provocation
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might lead to. So Quakers circled the Meetinghouse and stood shoulder to
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shoulder to create a protective shield between the police and the
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Panthers. But eventually the Panthers, who primarily advocated armed
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self-defense, were brutally eliminated by the state.
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On a larger scale this was repeated in the Philippines during the 1986
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overthrow of dictator Ferdinand Marcos. Toward the end of the struggle a
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part of the army, led by General Ramos, went over to the people’s side.
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Marcos still controlled the larger part of the army, which he ordered to
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attack Ramos’ camp and subdue the rebellion. Catholic radio stations
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working with the people power movement sounded the alarm. Many thousands
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of Filipinos rushed to the site, intervened between the Marcos loyalists
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and the rebels, and nonviolently immobilized the loyalist troops,
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thereby saving the outgunned rebel soldiers.
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“The real question is, are we willing to risk our very real necks by
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effectively countering the system?”
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The real question is: Do we have the courage to risk our lives, or
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merely the ruthlessness to take the lives of others?
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“It would not be offensive violence, it would be defensive
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counter-violence…”
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The rationalization of every violent revolution.
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“There is a madman in the house.”
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And, until we realize that the madman “out there” is nothing more than
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the projection of our own inner demons, we will continue to tilt at
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windmills. When we tame and disarm those demons, then our true power
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emerges and there is nothing we cannot do.
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The article made only one point I disagree with, which is the idea that
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the powerful people who profit from the industrial economy might try to
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kill us if we take action. There’s no “might” about it. The only way to
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stop the destruction of the planet is to stop the industrial economy. If
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you do that, there’s no “try” about it either. They won’t try to kill
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you. They’ll just kill you. Moreover, the industrial economy is
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everywhere. You have to stop it in Brazil, in Tokyo, in Kansas, in
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Madagascar, EVERYWHERE. I admire you for talking sense into these
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shorter-shower dipshits but there’s a much, much harder problem, which
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is how do you affect worldwide political change when it’s guaranteed to
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get you killed if you have any success at all? Notice how police-state
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even the free-est “democracies” are becoming. Keep in mind that there
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are a lot of countries where it’s suicide just disagreeing with these
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powerful people in public. How many people have died for opposing the
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diamond trade in Africa? How many people have died over the oil trade in
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the Middle East? How are you going to change things in places like
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Honduras, Colombia, China, or Iran? The moral imperative is clear but
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the practical imperative is BAFFLING.
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This is a response to David’s post \#58, \#28, and the rest of them.
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Thank you for taking the time to post your thoughts. I usually don’t
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follow discussion threads like this, but I find myself coming back to
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read your responses. They’re clear, concise and make a lot of sense to
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me.
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One thing I hear you saying is that the state does not have a monopoly
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on violence. And all your really asking is that we support those who
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realize this and choose to fight back. It seems simple to me. Yet some
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people will spend a tremendous amount of energy arguing with you and
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others who share a similar perspective. This has always baffled me. I’ve
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always wondered what there true motives are. And if push ever comes to
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shove what side will they choose to be on: Those in power or those
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fighting like hell for the diversity of life.
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I believe personal action is where it is all at. Starting a garden and
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buying some chickens is a revolutionary act. I like the idea that people
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are riding bikes, shopping at farmer’s markets, buying locally, buying
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unpasteurized goat milk (illegally) directly from some gal who happens
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to raise them, showering with a friend, and otherwise adopting a way of
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life that embraces more sustainable practices. There is so much going on
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under the radar and away from the glare of the media that resists,
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subverts, and (I hope) eventually replaces the industrial food paradigm,
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the world of Monsanto, corn derivatives, ADM, irradiated food, and
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terminator genes, and, generally, the system of industrial-consumer
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capitalism. Taken individually perhaps personal action does not amount
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to much, but when these small acts are repeated a hundred thousand
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times, or more, every day soon they begin to have a big impact. The
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paradigm is shifting right beneath our feet and we barely notice it, but
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it is happening. There is a long way to go but a lot of things are
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happening, a great barely noticed underground movement. Personally, I
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love it. Voltaire once said, “Tend your garden.” I will take this to
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heart.
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Another thought: why not limit your income. We make a mere $35,000 a
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year. That level of income fairly well eliminates you from participation
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in the consumer culture. You have no choice but to raise some of your
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own food, purchase second hand items when you really need them. By
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limiting your income you eliminate needless purchases and in Thoreau’s
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terms, travel at home, rather than taking expensive exotic vacations
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halfway around the world.
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Finally, I have little time for doom-and-gloom environmentalism. That
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said, I actually believe things are really bad, worse than
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environmentalists say they are, worse than even Derrick Jensen says they
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are. But Mr.Jensen is so deadly humorless, lighten up a little, crack a
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joke or two. If you allow yourself to get all worked up like Mr. Jensen
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does, you just pollute your body with excess cortisol and all sorts of
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other toxins (added to all the mercury. PCBs, plutonium particles et al
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that are already out there). Take Ed Abbey’s advice (remember him?), be
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a half-assed crusader, a part-time fanatic and leave time for laughter,
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making love, dancing in the streets, skinny dipping in a remote alpine
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lake deep in the wilderness (preferably with member of both sexes
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present), or enjoying a good stiff drink. Above all, resistance should
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be fun. I don’t want to be a part of any revolution where nobody dances.
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In response \#62 Carl D. Esbjornson said: “But Mr.Jensen is so
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deadly humorless, lighten up a little, crack a joke or two.”
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How many Derrick Jensen talks or interviews have you listened to?
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Because everyone that I’ve listened to he is always cracking jokes and
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laughing.
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When it comes to his writing, a google search reveals this funny passage
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out of his book ENDGAME. I’ll post the link and passage below.
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<http://www.endgamethebook.org/Excerpts/28> – Romantic Nihilist.html
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“During the conversation in which my former agent told me that if I ever
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wanted to reach an audience, I’d have to tone down my work, she also
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told me that I was a nihilist.
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“I felt vaguely insulted. I didn’t know what a nihilist was, but I knew
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from her tone that it must be a bad thing. I pictured an angry teenager
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leaning against a building, wearing black slacks, turtleneck, and beret,
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scowling and chain-smoking.
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“But that’s not me, so I looked up nihilist in the dictionary.
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“The first definition—that life is meaningless and that there are no
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grounds for any moral truths—clearly doesn’t fit me. Nor is it true that
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I do not believe in truth, beauty, or love. The second definition—that
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the current social order is so destructive and irredeemable that it
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needs to be taken down to its core, and to have its core removed—fits me
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like a glove, I suppose the kind you’d put on to not leave fingerprints.
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“I’ve had a lot of conversations with Casey about nihilism, and about
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how the whole black turtleneck thing really doesn’t work for me. And how
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I rarely scowl. Emma Goldman is famously (and incorrectly) quoted as
|
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|
|
saying, ‘If I can’t dance, I don’t want to be part of your revolution.’
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|
Well, I don’t like to dance, but if I can’t laugh, then you can start
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the revolution without me.
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“One day Casey said, ‘I’ve got you figured out.’
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“I raised my eyebrows.
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“‘You,’ he said, ‘are a romantic nihilist.’ And then he laughed.
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“So did I. I laughed and laughed. Yes, I thought, a revolution of
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romantic nihilists. I would be down for that. Count me in.” pg.363
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Curt, thanks, I really appreciate that\!
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Robert, I am frustrated.
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1\. I have asked you a number of simple questions, the most recent of
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|
which was the Harriet Tubman question, which could be answered with a
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|
|
simple yes or no. You have written long responses but have not even
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|
|
acknowledged any of my questions. That makes me think that either you’re
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|
|
not listening or you’re avoiding the questions.
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2\. The Danes, again, used considerable militancy. Those who didn’t had
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|
|
a huge advantage that the Jews, Gypsies, and Slavs did not have. They
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|
|
were regarded by the Nazis as being “racially pure.” Same went for the
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|
Dutch and the Norweigans. The Czechs were not so lucky. And as for the
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Jews, Jensen has pointed out, rightly, time and again, that the Jews who
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rose up and fought in the Warsaw Ghetto Uprising and the Sobibor
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|
Uprising had a better chance of surviving than those who went quietly to
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the camps. Let me be clear. Are you really proposing that either a women
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being raped or a Jew in the Warsaw Ghetto should have used hugs and kind
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|
words against her assailant? I’m sorry, but abusers do not magically
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|
cease being abusers when their victims show them lovingkindness. The
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|
|
great tragedy of Christianity is that it was the great non-violent
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|
|
resistance movement against Rome, and it became the new basis for Roman
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|
power and the power of the kings of Rome’s successor states. Nothing is
|
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|
|
better for abusers, exploiters, and destroyers than for their victims to
|
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|
dogmatically refuse to fight back. That’s why Christianity was so
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|
|
thoroughly pushed by the Western elite from Constantine to Obama.
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3\. Before you lump Dr. King in with Gandhi, let’s look at a striking
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|
|
difference. King said that “those who make peaceful revolution
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|
|
impossible make violent revolution inevitable.” Meanwhile, Gandhi, in
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|
1946, scolded the few Jews who actually had fought back against the
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|
|
|
Nazis saying, “the Jews should have offered themselves to the butcher’s
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|
|
knife…They should have thrown themselves into the sea from cliffs.” I’m
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|
|
sorry, but that is insane, and deeply offensive. I could go on about the
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|
|
hypocrisies, misogyny, and self-righteousness of the self-proclaimed
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|
Mahatma, but let’s just stick with his statement about the resisters of
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|
the Holocaust. I honor King to the utmost. I honor Gandhi’s great
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|
accomplishments with considerably more reservations (as do a great many
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Indians, to put it mildly). It is well recognized in India, at least,
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|
that India’s independence movement benefitted greatly from the enormous
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|
violence of WWII. Also crucial was the militancy of the Sikhs.
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4\. All that said about Gandhi, his boycott of British salt and his
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|
|
famed march to the sea with hordes of Indians who made their own sea
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|
salt is an inspiring and classic act of disobedience. That was possible
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|
|
because he had a mass movement. He had the backing of a culture of
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|
|
resistance. We do not have that, so our tiny, and largely unnoticed
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|
|
civil disobedience ploys remain isolated and ineffectual. It’s pretty
|
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|
|
simple: a boycott needs mass numbers. Rosa Parks needed the support of
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|
|
the black community of Montgomery. So another point I made which you
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|
conveniently ignored was the point about how civil disobedience
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|
requires, in order to be effective, a mass movement, and that having
|
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|
|
nothing close to a mass movement in the midst of such extreme horrors
|
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|
|
and such late-stage planetary death, we must use other strategies.
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|
History shows time and again, when civil disobedience works, it is based
|
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|
on mass numbers. Militancy often works without mass numbers.
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5\. The examples you gave of “successful” non-violent movements were
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|
mostly far less successful than the ten examples I gave of militant
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|
|
ones. The Philippines remains a poor and abused colony, full of the
|
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|
|
|
sweatshops and plantations that the US started setting up shortly after
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|
invading in 1902. Eastern Europe was hardly liberated. Sure, Prague and
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|
Budapest are now flooded with tourists (many of the locals priced out).
|
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|
But has life gotten better in Bratislava? Many Germans who lived in East
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|
|
Germany are not convinced that their new system is better than the old,
|
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|
|
which at least seemed better at keeping them employed. Eastern Europe
|
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|
|
has been swallowed up by NATO and American fascism. The CIA now houses
|
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|
|
“black sites,” actual concentration camps, in Poland. Romania is still
|
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|
|
a mess, but better than under Ceauşescu, dspite the fact that the
|
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|
|
Romanian people killed Ceauşescu. The Iranian Revolution had major
|
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|
|
militant elements. Regardless, it succeeded at overthrowing a brutal US
|
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|
|
puppet but utterly failed at creating a better state. If anything, the
|
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|
|
theocracy is even worse, especially for women. Non-violence in Central
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|
|
America did nothing to stop the death squads. The militant FMNL and the
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|
|
FSLN, however, achieved a great deal, and are, today, holding the
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|
|
presidencies of both countries (El Salvador and Nicaragua). The
|
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|
|
Zapatistas remain armed. Being militant does not mean being
|
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|
|
bloodthirsty. Not at all. But the Zapatistas say and show that they are
|
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|
|
ready and able to use force if necessary. Anyhow, I am not trying to
|
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|
|
argue that civil disobedience is never effective… clearly it can be. You
|
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|
|
are trying to argue that militancy is never effective, which is
|
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|
|
demonstrably untrue. By the way, you also never responded to my
|
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|
|
questions about MEND or the Zapatistas.
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|
6\. That the Quakers showed solidarity with not only the Black Panthers
|
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|
|
but, much earlier, with the Underground Railroad, only underscores my
|
|
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|
|
central point: that those who choose the path of non-violent resistance
|
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|
|
should support their fellow resisters who choose militancy. The Quakers
|
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|
|
get it. Do you?
|
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|
|
|
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|
|
7\. “And, until we realize that the madman “out there” is nothing more
|
|
|
|
|
than the projection of our own inner demons, we will continue to tilt at
|
|
|
|
|
windmills.” BS. Industrial civilization is not a projection of my own
|
|
|
|
|
inner demons. It is a real culture, with real institutions, real
|
|
|
|
|
propaganda, real fuel, real leaders. It has very real sweatshops, very
|
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|
|
|
real nukes, very real mine tailings, very real dams, very real
|
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|
|
|
fertilizer and pesticide runoff, very real dead zones in the oceans,
|
|
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|
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very real CEOs, very real henchmen, very real victims, and very real
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choke points. The death culture is real, and to see it as a projection
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is out of touch with reality. I am not an indigenous person, but I have
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also long since liberated my heart and mind from identification with the
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death culture. I live in opposition to it. Industrial civilization is no
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more a projection of my inner demons than Bergen-Belsen was a projection
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of Anne Frank’s. It is a physically real and phenomenally destructive
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infrastructure of death, undergirded by a pathological worldview
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inculcated into its human parts. I am not one of those parts. I feel
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pity for those who still are, and I try to help them liberate
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themselves, but my primary focus is on protecting, defending, and
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showing solidarity with the victims. How you can say that industrial
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civilization is a “projection,” let alone a projection of my inner
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demons is totally baffling to me. It is a denial of physical reality, a
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denial of the reality of the victims’ suffering, and a massive
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assumption about me, someone you do not know. Liberating hearts and
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minds is crucial, but it is not enough. It is a necessary prelude to
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action. If the apparatus of destruction were a mere projection, then
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education and group therapy would do the trick (might be tougher to
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organize those sessions in the slums of Jakarta or Lagos). But it is not
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a projection. It runs on very real oil. It relies on a very real
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infrastructure of telecommunications. It uses very real natural gas for
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fertilizer. It imprisons very real and very abused animals in very real
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feedlots. It is spraying very real DU all over Palestine, Iraq,
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Afghanistan, and elsewhere. Industrial civilization is not Quixote’s
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windmill. The windmill was not harming Quixote until he charged it. The
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windmill was not harming anyone (unlike a modern turbine, it was too
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slow to kill birds). Your metaphor implies that the death culture is not
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essentially harmful, that it will only harm us if we attack it. If, on
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reflection, you no longer like the metaphor, I suggest that you take
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greater care in your choice of words.
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OK, some questions remain:
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1\. Would you have supported the Underground Railroad, given that it was
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run by militants?
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2\. Will you show solidarity with indigenous and non-indigenous militant
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resistance movements against the death culture?
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3\. If not, will you betray them to the agents of the death culture?
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4\. Do you agree with Gandhi that the few Jews who saved their lives by
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fighting back at the Warsaw Ghetto and Sobibor were wrong to have done
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so?
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5\. Do you concede that different tactics are appropriate to different
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circumstances, such that the “Aryan” Danes could use civil disobedience
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at least somewhat effectively while the Czechs, Poles, Jews, Gypsies,
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etc. could not?
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6\. Do you agree that it is actively harmful to hold off on acting until
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we have sufficient numbers for a meaningful non-violent resistance?
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David
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I entirely agree with Derrick’s outlook here. Besides negating the
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efficacy of token day-to-day gestures, this column also points to a pet
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peeve of mine: the belief that one needs to change oneself, improve
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oneself, before taking on the world. We’ve not enough leisure for such
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New Age claptrap.
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davidscottlevi (\#64) said: “I am frustrated…either you’re not listening
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or you’re avoiding the questions.”
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Clearly you’re frustrated, and caught in the net of all kinds of
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negative emotions which deeply color your perspective and your
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responses. Carl D. Esbjornson was right on about taking Ed Abbey’s
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advice: don’t take either the world or yourself so seriously. Corollary:
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if you do, you’ll just recreate the world you’re trying to eliminate.
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No, I won’t answer leading questions which are intended to pin me down
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into one of your two Manichean categories. As Curt mused: “I’ve always
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wondered what there (sic) true motives are. And if push ever comes to
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shove what side will they choose to be on: Those in power or those
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fighting like hell for the diversity of life.” Or as you ask: “will you
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betray them to the agents of the death culture?” Each of you seems to
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believe that there can be only allies or enemies, that if one will not
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condone violence one must betray those who do.
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You misunderstand the Quaker pacifist tradition (with which I’ve been
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closely allied for decades). They did not defend the Panthers’ right to
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violently resist, but only the right of the Panthers to be safe from
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violence. It takes far more courage to resist without arms, and
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non-violence differentiates between the actor and the action. Not only
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would I have similarly supported the Underground Railroad, but I built a
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way-station for the second Underground Railroad of the 1980’s for
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Central American refugees fleeing to Canada from Reagan’s terrorism.
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But, more fundamentally, you miss the entire lesson of movement history:
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that neither violence nor non-violence can make foundational changes in
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a culture unless they challenge and alter the paradigm which supports it
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rather than its mere material manifestations or power relationships.
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Your exclusive focus on the physical manifestations of our global
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dysfunction is a good place to start but a dangerous place to get stuck.
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Reagan and Bush were projections of the American psyche, just as Hitler
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was a projection of the German psyche. Our current projection is a
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“leader” who insists on pretending that the system which has given us
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so many apparent material rewards is reformable and redeemable. For you
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to insist that ” I am not one of those parts” only indicates that you
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have not taken an honest look within. Every one of us Americans, no
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matter how radical we think we are, is part of the problem. \[Speaking
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of skirting the real questions, I notice you have not acknowledged which
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of the three enabling roles you continue to play.\]
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I admire your sharp (though self-limited) perception, your conviction,
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your spunk. But you need to look more deeply into the well of grief to
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see the true source of our dysfunction. It is not “out there”. The only
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interesting question you’ve asked is: “Do you agree that it is actively
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harmful to hold off on acting until we have sufficient numbers for a
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meaningful non-violent resistance?”, though even that begs the question.
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It assumes that quantity is more important than quality – which is the
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calculus of our social dysfunction. And it begs the question about what
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constitutes effective action, with the ungrounded assumption that only
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hard physical action is “real”.
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For all Jensen’s self-proclaimed spirituality, his prescription for
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action denies and denigrates spiritual truth, as does yours. All
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material manifestation is nothing more than dense energy. Adding to the
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density does not make the world a lighter place. Whatever we fight, we
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feed. That’s a law of nature. It is only when we’re able to step outside
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of the narrowly-defined ring that our efforts have any chance of
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success.
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Those who are mired in the ugly material “reality” cannot see the dance
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of life that contains it. Transcending the quicksand does not mean
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leaving the battle – it means confronting it with more powerful weapons
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– weapons that those who know only swords cannot begin to understand.
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@Paul
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Well put.
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Jensen is so right when he says that personal actions must be coupled
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with other action— citizen action. We can’t just consume differently. We
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need to act on our birthright as citizens—global citizens—and not “buy
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into” the new idea that we are “consumers” which implies consumption,
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which is the problem. He is saying “forget shorter showers” as the
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end-all answer to the problems we are having, he’s not saying to forget
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them entirely. Go ahead and be inspired through personal action, sure,
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and let it lead to action that creates movements like the civil rights
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movement.
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The debate so far is best summarized as such: those who cut down the
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unwanted species, and those who try to plant seeds.
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Maybe, just maybe, you need both (if you’ve ever tried to “remove” an
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invasive species, you’ll understand this point). Some will try to take
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down “the system” with direct action maybe because they can or that’s
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their disposition, or perhaps their only tool is a knife. While others
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focus on planting the seeds of an alternative paradigm, because that’s
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their predisposition or they just have tons of seeds to share… or… maybe
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that’s all they have.
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While we might not see those seeds sprout right away, their presence is
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just as important as the absence of the unwanted plant.
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So, I’d encourage everyone to remember that both approaches are equally
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important, and are two separate tactics of a larger strategy.
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I’m very hesitant to criticize anyone for chopping the unwanted plant
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down (or trying to), just as I am very hesitant to criticize that
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idealistic person who plants their one seed. I’d only criticize the
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cutter or the seed planter if they think their approach in isolation
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would ever work.
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To those who focus only on cutting down the kudzu, keep up the good
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work. To those who focus on planting an alternative to kudzu, keep up
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the good work. Both of your contributions will not go unnoticed or
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unsung by those who survive this mess we’re in. Take heart that the
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paradigm that emerges over the next couple hundred years will likely
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thank you for its existence.
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Its taken us about 10,000 years to get to this point. The transition to
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something more “sustainable” will not be pretty no matter how much you
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or I do today. But then again, such has been our existence on this
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planet for hundreds of thousands of years. Poor, nasty, brutish and
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short. Why do you expect that not to be the case? Do you expect a
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painless and protected existence for yourself? Maybe you’re clinging to
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something that’s sinking anyway. Before we rush to “self” defense, we
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ought to really explore the “self” we are defending.
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So keep cutting down the kudzu, and keep planting seeds, because we
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don’t know what we’ll end up with. Some days we cut, some days we
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dance, some days we plant.
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If the kudzu cutters are only concerned with their own “self defense”
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etc then their effect will be no larger than that narrow concern. If,
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alternatively, they are genuinely doing so out of a wellspring of
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concern for fellow man and its future on this planet, they might just
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have an effect that outlasts them.
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If the seed planters think that their plant will grow without light and
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being starved of nutrients, well, I think Jensen hits the nail on the
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head on this point.
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You’re both right, and, to the few parties debating, get back to kudzu
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cutting and seed planting, (or dancing) because every minute is a
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beautiful, divine thing. However you spend it, spend it fully and with
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the passion of a person who knows their days are numbered.
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You can tell when a debate is going to end in stalemate when the average
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word length gets longer and longer, the references get more obscure and
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subjects start flying off at a tangent.
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I’m never impressed by attempts to blind people with vocubulary and
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obscurity: real mastery of a subject is only truly shown when you can
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explain something to a child, and they can then explain it back to you.
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🙂
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I posted this response to someone who shared Jensen’s article with a
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local list:
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Isn’t it interesting that throughout all his polemics, Jensen NEVER even
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touched on the one OVERRIDING factor — the planet-killing weight of the
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human herd that continues to grow at a clearly unsustainable rate. Sure,
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we would do less damage — or viewed through the alternative lens that
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Jensen suggests, do more improvement — if we tempered some of the
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economic activity that has created contemporary civilization (he left it
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undefined exactly which activities to reduce or eliminate, exactly what
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“standard of living” we must all settle for, you might note, which
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rendered his whole line of argument pretty much just a “bitch” without a
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real point), but how much less imperiled would the planet be if there
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were only, say, 2 billion instead of 6.5 billion and counting
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“consumers” subject to the foibles of the human condition. And make
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no mistake that it is indeed the human condition that drives all of the
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ills which Jensen decries. We are products of our evolution, with an
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innate drive to enhance our position — or viewed at a “higher” level,
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the position of our genes — to satisfy our needs and ensure our
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survival. Sure, a part of this is the question of how much is “enough”
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to ensure survival (say, with “reasonable comfort”?) — Schumacher put
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his finger right on heart of the issue when he said that the tragedy of
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Western Man is that he has not been able to figure out the concept of
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“enough”.
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But still, at its root the problem is that there are just too many
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people demanding too many resources, that the weight of the human herd
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is crushing the ecosystem upon which it depends to support it, and at
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some point that ecosystem will “collapse” from this weight. We see signs
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of it everywhere we look today, and all the “projections” are that the
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herd will increase to over 9 billion by mid-century. I cannot believe
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that will happen, there will be the sort of breakdowns before we
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approach that level which will catastrophically REDUCE the population —
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what a friend of mine calls “the Adjustment”, as in the human population
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will be “adjusted” to the carrying capacity of the planet.
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But the whole subject of if and how we might blunt or avoid that seems
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to be just too much for anyone to address. Indeed, even if we posit that
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we can take a full generation to turn the population curve downward —
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and I doubt we have that much time — who is going to “play God” and say
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who can reproduce and how many times? And take whatever actions, no
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matter how draconian, to enforce it? It is indeed a conundrum. Part of
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the human condition.
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But if it makes you feel righteous to assert that “industrial economy”
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is the culprit, as if that is something that is divorced from the human
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condition, that it is a crime being perpetrated on the earth by
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“others”, a condition that “right thinking” would “cure”, go ahead,
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carry on with the delusion. But as long as there are people, there will
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be people trying to “get ahead”, and that individual drive will manifest
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itself as activities that do not well serve the long-term best interests
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of the ecology as a whole, of which we humans are only a part. The only
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way to hold the cumulative impact of all that in check to the point
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where it does not crush the world ecosystem is to hold in check the
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number of potential perpetrators of those actions — the human
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population. And — as always — that is the ONE action that is steadfastly
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ignored by all “prescriptions” such as that offered by Jensen.
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David Venhuizen (\#71) claims that it is the “human condition” of
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self-interest which is the root of all our ills, such that any attempt
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at “right thinking” is delusional.
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The delusion is that modern humanity represents the highest evolution of
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our innate nature. Homo Sapiens, like all natural creatures, evolved as
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a social, cooperative being. In fact, biological evolution on earth is
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far more characterized by self-less cooperation than by the modern
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selfish competitive impulse.
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Thus a return to “right thinking” and right living – that is, the way we
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evolved to be in the world – would render all this talk about resisting
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the evil empire meaningless and unnecessary.
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But authentic human nature and the spiral of evolution are as
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misunderstood as is Gandhian non-violence.
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Gandhi was very clear that “I do believe that, where there is only a
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choice between cowardice and violence, I would advise violence.”
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He understood, as some here do not, that non-violence is only for the
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courageous and selfless. For the rest, fighting back is preferable to
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cowardice.
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Keith, debates almost always end in stalemates, with both sides
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thoroughly calcified in their positions, which is why I almost always
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avoid them in my relationships and only chose to engage with one here
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for the sake of whomever is reading and may be swayed by the better
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case.
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Bjorn, I think it should be clear from each of my posts that I fully
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endorse metaphorical (and literal) seed planting as well as cutting down
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the noxious invasive. In fact, it should be clear from my postings that
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I devote my life to the former, while consciously supporting those who
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chose the latter (who are, as far as I’m concerned, sadly quite
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hypothetical). It should also be clear that Robert is denying a major,
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very possibly crucial, mode of resistance.
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And Robert, that brings us to the irony of your accusation that I am the
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one falling into Manichean duality (if that is, a priori, a bad thing…
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if believing in the difference between right and wrong makes me a
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Manichean, then I’m guilty as charged). I am not discounting your
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preferred tactics. You are refusing to express solidarity with those who
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use force against the oppressive system (or, if you prefer, against the
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extremely destructive physical manifestations of the oppressive system
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which is, in origin, a projection of cultural consciousness).
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You assume far too much to think that because I am arguing that abusive
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and destructive individuals and institutions must be confronted and
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stopped that I therefore fail to acknowledge the spiritual or psychic
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underpinnings of the abusive culture. That is an illogical conclusion,
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and an inaccurate one. When a woman is being raped (and something like
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25% of American women are raped at some point in their lives), I think
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her first goal, and the first goal of anyone who might help her, must be
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to stop the rapist, and to do so by all means necessary. Should she go
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out of her way to kill him? I don’t know… I think many women I know
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would say yes, but I’ll just say I don’t know. I do know that she should
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not value his life more than her right to not be raped, and I know that
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anyone else who might save her should not value the rapist’s rights over
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hers. Once the rape is over, the process of healing can begin. If the
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rapist was stopped and not killed, perhaps he can be reformed. I hope he
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can. I see no need for vengeance. Personally, I deplore violence. That
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is the point. The wetikos, the abusers, those who hate life and value
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nothing but control over others are committing horrific violence, such
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that they are actually, unfathomable though this is, killing the world.
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I do not see how anything you are suggesting poses any threat to the
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wetikos, at least not unless there were a hundred million or more Robert
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Riversongs out there (and the world would be a far better place if there
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were, no doubt, even if I might find the conversations frustrating). But
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there aren’t a hundred million of you. Nowhere close. Those who have
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decolonized their hearts and minds are few indeed, and you continue to
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dodge the question about how we can strategize and support each other
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given A) the extreme direness of the situation (which is undeniable and
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physically real, no?) and B) our small and scattered numbers (also
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undeniable and physically real).
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One of the core pathologies of civilization is that the physical world
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is not primary. You are manifesting this pathology. I wish you wouldn’t,
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because the real world really needs you.
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About my supposed negativity, aside from my frustration with your
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avoidance of clear and fair questions, your apparent lack of solidarity
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with those fighting for the community life, I am experiencing a
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fantastic day. I was loathe to return to this draining discourse, but am
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doing so because I feel I have committed myself. Right now, it is 68
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degrees in coastal Maine, sunny and beautiful for the first time this
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week, I just took a long barefoot walk through the sopping wet woods
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with my two dogs, and we romped on the granite boulders by the sea for a
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while, splashing in the water. I read a little philosophy, thought about
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a few germs for future poems, stared at the patterns in the water, felt
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the sun and wind on my chest and face. I watched little crabs doing
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little crab things, and gave deep thanks to this island, this sea, and
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this world. On the way home, I befriended a hitchhiker, who, it turns
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out, knows my girlfriend’s family (not surprising since she’s from this
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small community). This afternoon I’m going to my girlfriend’s art show.
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Maybe I’ll eat a lobster for dinner. Life is really, really good
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(vacation all the more so\!). And my experience of my life is profoundly
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positive. Frustration and some measure of anger are healthy and normal
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responses to the experience of encountering a smart, sensitive activist
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who has somehow explained away physical reality. You deem only one
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question I have asked to be worth answering, which I find patronizing
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and unbefitting your continued engagement in this discussion, but then
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you did not even answer it\! You seem to be unwilling to commit to
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anything, least of all the defense of those victimized by the dominant
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culture. I’m sorry, but in an indigenous or any healthy culture, that
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would not be considered adult behavior. How can I trust anyone who won’t
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commit to something as basic as defending the innocent? Who will not
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even commit to not defending the innocent, but just makes abstract
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claims about how if we use force in self-defense or mutual-defense we
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internalize a violent paradigm. No. When a mother grizzly charges a
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hunter to protect her cubs she does not risk becoming a hunter. When
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Tecumseh rallied the tribes to take a stand against the conquest of
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their continent, he did not risk becoming William Henry Harrison. He did
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not risk becoming a white, slave-owning, objectifying, exploitative
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“wetiko” (cannibal, in the Powhattan language, used by Jack D. Forbes
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to categorize the Western pathology).
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Oh, and if you really want to pin me down, I’ve already written on this
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comments page about my spending habits. In synopsis, I buy almost no new
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goods (this computer being a glaring exception). My clothes are all
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second-hand. My guitar is old. I often get things off the street (like
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my bike… don’t worry, it was being thrown away) and I sometimes dumpster
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dive. The food I eat is all organic and overwhelmingly local, from
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small, good farmers (and, in Maine, small fishermen). Any food I don’t
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buy directly from the farmers or fishermen, along with my few
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toiletries, come from a worker-owned, non-profit coop. I have not
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shopped at a corporate store in years (again, except for buying this
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computer from Mac). So that’s me as a consumer. As far as serving in the
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military, big shock here, I have not served in the military. As for
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paying taxes, I refused to earn enough to have to do so until I decided
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to become a high school teacher (at 26, four years ago). It wrenched my
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guts to have to pay taxes, but I decided it was worth it to be able to
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have such a powerful forum for reaching young people. And I do not
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regret that decision. I am now in the process of moving and happily
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taking a 40% pay cut. Less money for Uncle Sam. I think, though, that
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you overestimate the importance of tax receipts. The government
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obviously takes little heed of how much it takes in in relation to how
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much it spends. What is this year’s budget deficit? Nearly a trillion
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dollars, no? For what it’s worth, I’m glad you didn’t contribute $15,000
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or whatever, but that’s a pretty small lever. I think we can safely
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estimate the impact as zero. Again, it would be a different story if
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millions of people did it. Like the rest of the strategies you endorse,
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they are ineffectual without mass numbers, and we do not have mass
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numbers. So, either we wait until we do (and countenance the further
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evisceration of the planet in the meantime… “sorry critically endangered
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species and indigenous cultures, but I can neither fight back nor
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support anyone, including you, who will”) or we develop strategies that
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can have an immediate impact (or at least support those who do).
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Whew. I want to get back to my nice day, now.
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David
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Mostly for David \#28…
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The article in Orion on the “Transition Inititive” this issue is a nice
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contrast to Jensen’s current “Forget Shorter Showers” piece. The most
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striking contrast is the way Jensen’s piece is once again filled with
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the energy of anger while Jay Griffiths’ is filled with the energy of
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compassion, as is the Transition Movement itself filled with the energy
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of compassion. I think Derrick would pooh-pooh most of the Transition
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Movement’s focus on tending to the psychological needs of those
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transitioning. I am not sure he would even care, since most of my
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reading of his work has led me to believe he only cares about those folk
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who are “already there, thinking just like him, anti-civ gaga all the
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way.”
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And why are there so many participating in this discussion, rather than
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the Transition piece by Griffiths? Simple. Jensen writes with a debate
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style, Griffiths does not…and we are all addicts of debate/war/conflict.
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We are all drama queens. It’s not his ideas. I don’t give him any credit
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for that. He hasn’t said anything new. It’s an old idea, to bring down
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the big boys by any means necessary. Specifically attacking the
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Simplicity Movement is not new, either. Usually it’s done with more
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|
analysis of class issues, is all. The Simplicity Movement is seen most
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often by radicals as a movement of the white wealthy middle classes.
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Jay Griffiths piece on Transition reminds me of Margaret Wheatley’s
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|
words in Shambhala Sun on “The Place Beyond Fear and Hope,” which I have
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shared before but seem so appropriate here. She wrote:
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“Many years ago, I took Merton seriously and abandoned all hope of ever
|
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saving the world. This was extremely heart-wrenching for me, more
|
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|
difficult than letting go of a love relationship. I felt I was betraying
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my causes, condemning the world to a terrible end. Some of my colleagues
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were critical, even frightened by my decision. How could I be so
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irresponsible? If we give up saving the world, what will happen? Still
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today, I have many beloved colleagues who refuse to resign as savior.
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They continue to force their failing spirits and tired bodies back into
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action one more time, wanting angry vehemence to give them vigor.
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I didn’t give up saving the world to protect my health. I gave it up to
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discover right action, what I’m supposed to be doing. Beyond hope and
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fear, freed from success or failure, I’m learning what right action
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feels like, its clarity and energy. I still get angry, enraged, and
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frustrated. But I no longer want my activities to be driven by these
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powerful, destructive emotions. I’ve learned to pause, come back to the
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present moment, and calm down. I take no actions until I can trust my
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interior state — until I become present in the moment and clarity
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emerges undimmed by hope and fear. Then I act, rightly, I hope.”
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She ended the piece with the same beauty embodied by the Transition
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Movement:
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“My heart holds the image of us journeying in this way through this time
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of disintegration and rebirth. Insecure, groundless, patient, beyond
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hope and fear. And together.”
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Together. I don’t see Derrick saying that – not really. It’s more like
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he’s saying, “the like-minded, together – and the rest of you, get
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screwed.”
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David’s Post \#28 embodied the kind of compassion that has always opened
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me to radical ideas. David’s words were very moving – and very helpful
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in bringing me back to being willing to hear Jensen – but through
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David’s caring words. Jensen seems to want to agitate, but is he
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really interested in anyone who isn’t already sold on him listening to
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him?
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It seemed that David cared about the readers, cared that we “got” it.
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There are many authors, like Derrick, who have so much right on stuff to
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say, but it’s only through others that I care to hear about it. Noam
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Chomsky is one, for instance. Not because he is angry so much as
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intellectually overwhelming. I’d rather read David Edwards’ book BURNING
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ALL ILLUSIONS about Noam’s “Manufacturing Consent,” than read
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“Manufacturing Consent” itself.
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If Derrick wrote more like David \#28, I think he could reach far more
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people with his wisdom about the human situation. But he won’t. I’d like
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to feel like he’s writing to me to engage me with a sense of mutuality,
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rather than what often feels like an attempt to patronize, intimidate,
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dominate and rage at me for everything wrong about me. Is there anything
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right about anyone other than indigenous peoples? I’ve been an activist
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a long time. I’m burned out. I don’t need any more of that crap – and
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disrespect.
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I’d love to be able to pass along some of Jensen’s work to some of my
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family and friends but they wouldn’t read it, not when it’s so obviously
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not written for anyone but his “like-minded” folk, disrespecting those
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not like-minded as practically idiots. I’d pass along David \#28’s
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words.
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I have been writing and thinking and acting on these things for years,
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just like Jensen. Even if I wasn’t, I think respecting a diversity of
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readers would go a long way towards people really listening for the
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truths in what Derrick is saying.
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And Derrick, hear this:
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If you would ever really attempt to listen to what others are trying to
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|
say, rather than cut them down when it’s not in agreement with you, that
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would be a breath of fresh air. But I am afraid you’ll never respond
|
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like David \#28 did to those folks on here. You’d have chastised them
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and cut them down with biting remarks and intolerance and righteousness.
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So, thank you David. Thank you indeed.
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One avenue of political change that is very infrequently explored is the
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developing and implementing of new languages. Consider a language which
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|
has only one “word”, a signed gesture of the hands to show a circle —
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|
that sign would represent the planet. This would be somewhat like a
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|
language and a religion/statement of belief mixed together.
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The purpose of this language would not be to communicate ideas, rather
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to be easily adopted and understood.
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Robert Riversong (\#72) missed the point. People are what people are,
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and always have been. We are not where we are because we devolved into
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“consumers”, rather that has been our innate nature all along. The
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“cooperation” of which he speaks has been limited and intermittent.
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And don’t forget that the people on Easter Island apparently cut down
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the last tree in their world even though they could clearly see it was
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the last tree. And yeah, they were “cooperating”.
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No amount of “right thinking” by a few of us is going to change the
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essense of the human condition. And that is exactly why drastic
|
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|
population reduction will be the only way we will really address the
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root cause of all the problems we are experiencing, that there are too
|
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many humans chasing too few resources, given that many (most?) people
|
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will always want all they can get. While the sort of “right thinking”
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that Robert seems to think will “save” the world is indeed exactly what
|
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needs to proliferate throughout the human race in order to put us on a
|
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path to population reduction — and reducing the impacts on the ecology
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of each person there is — recognize that this “right thinking” is not in
|
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|
accord with the human condition, and so is not likely to dominate the
|
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human population.
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Sorry if that seems way too negative to bear, but think back over the
|
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|
entire history of civilization, tell me what you see, and then tell me
|
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|
why it is that you think masses of people will suddenly rise to a
|
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|
“higher level of evolution”.
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Because they understand the dire consequences of not doing so? Yeah,
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maybe after a hellish journey through the tribulations that are likely
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to result in “the Adjustment”, it will be seared into the human
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consciousness that the sort of lack of discipline that has led us to
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this point is the path to hell. But every religious/philosophical
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tradition already tells us that, and look where we are. We’ve got
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climate change deny-ers who do so because it will impact negatively on
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their short-term bottom line. THAT is the human condition.
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davidscottlevi,
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Perhaps you’re not as irredeemable as you came across. You’re doing most
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of what I’ve always advocated, short of active non-cooperation which you
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dismiss as a numbers racket. Quantity rather than quality. Remember the
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100th monkey phenomenon? Individual intention has as powerful an effect
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on the world as that proverbial butterfly whose delicately flapping
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wings initiates a typhoon half-way across the globe.
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You chastise “You are refusing to express solidarity with those who use
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force against the oppressive system.” But you’re not asking for
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solidarity with a cause (which I’ve always voiced) but acceptance of
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tactical violence in service to the cause.
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You state “When a woman is being raped, I think her first goal, and the
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first goal of anyone who might help her, must be to stop the rapist, and
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to do so by all means necessary.” That’s perfectly consistent with my
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previous advocacy of legitimate self-defense. Gandhi, who you continue
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to misunderstand and quote out of context, specifically used rape as the
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prime example of the legitimacy of a coercive response (did you read my
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post \#72?).
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Both Gandhi and I have always acknowledged the need for violent
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resistance amongst those who don’t have either the vision or the courage
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to resist otherwise. The famous American Quaker, John Wolman, said in
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response to Royal Governor William Penn’s discomfort with wearing the
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ceremonial sword: “Wear it until thou canst.”
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You claim: “One of the core pathologies of civilization is that the
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physical world is not primary.” Quite the contrary: perhaps the core
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pathology of this modern world is Scientific Materialism combined with
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Ayn Rand’s self-centered Objectivism. Nothing that can’t be quantified
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matters, and altruism is a dead end. World-denying fundamental religion
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is the shadow of that paradigm.
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You bemoan: “How can I trust anyone who won’t commit to something as
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basic as defending the innocent?” But what you mean is defending in the
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only way you can imagine – with violence. I have stood between a
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domestic abuser and his female victim – both strangers to me in the
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street – with nothing but my open arms. It disarmed the violence without
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harming the violator.
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I have been arrested for blocking the celebration of the first Trident
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nuclear submarine, and have voluntarily gone without food or water for
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up to 10 days as an act of non-cooperation with the prison/injustice
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system. I have stood between women’s clinic patrons and the “pro-life”
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demonstrators who tried to assault them.
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The problem is you apparently trust no one who does not defend with
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violence. I trust no one who does, for there is no reason to believe
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they won’t turn it on me someday.
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You believe that the internalization of our own violence is merely an
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abstraction and you use the violent resistance of Native Americans as a
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counter-example. I have interacted with the militant American Indian
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Movement (AIM) and found them to be anger-filled and violent, having
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incorporated the very violence which they fight. It’s not an abstraction
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– it’s a law of nature.
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You speak of the “violence” of the mother bear, but they will almost
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invariably stop their charge before attacking (I know, I’ve been between
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mother and cub more than once). The goal of all natural creatures is
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self-defense without violence.
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But perhaps the root of your inability to understand the power of
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non-violence is in your belief that “the abusers \[are\] those who hate
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life and value nothing but control over others.” If you believe this,
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then nothing short of execution would be legitimate. But the sad truth
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is that almost all violent criminals are victims of an unloving family
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constellation. They do not hate life, they hate themselves because they
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believe themselves to be unlovable. When I was last in jail, a wise
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Correctional Officer broke up a fight (by simply bear-hugging the bigger
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of the two) and then said to me, “you know, what most of these kids
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really need is a hug.” He was right. And that’s the foundation of
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non-violence. You can either destroy the “other” with violence, or
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transform the other with compassion. The latter is far more difficult
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and challenging. It is not for the meek.
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The former eliminates the perpetrator but not the problem, since you
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have now embodied their violence. The latter transforms the problem.
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Consistency of ends and means is so obvious that most people miss it.
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David Venhuizen says: “think back over the entire history of
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civilization, tell me what you see, and then tell me why it is that you
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think masses of people will suddenly rise to a “higher level of
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evolution”.
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That’s the reason that you cannot see the truth about the human
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condition: because you consider the history of “civilization” to be the
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history of humanity. Read Ishmael. What we think of as civilization is
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an aberrant offshoot of human evolution.
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I’m not talking about a “higher level of evolution”, but rather a
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“lower” one – the one that served humanity for hundreds of thousands
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of years pre-history.
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Broaden your vision and you will understand. Read EarthDance by Elisabet
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Sahtouris <http://www.ratical.org/LifeWeb/Erthdnce/>.
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Robert Riversong, there is no point in “arguing” this, as you have your
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position, but I would ask how you see the evolutionary history of
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mankind, prior to the development of the technological prowess that
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allows us to threaten the planetary ecology, as a “proof” that humankind
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has become somehow “aberrated” by those developments, that what you
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style as the degrading effects of civilization are not simply more
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“evolved” expressions of the innate nature that was there all the
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time. That idea that we have “fallen” from a state of grace seems to be
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a religious tenet — perhaps saying “Read Ishmael” is a tipoff to this
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whole thing being viewed by you through a religious lens. I trust you
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understand that religion is also a human invention and that more people
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have been killed and tortured in the name of religion than anything
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else. Yeah, it’s a “charming” thing to hope that man is innately “good”,
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that we have simply “fallen” and we just need “redemption” from the
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dehumanizing effects of “civilization”, and then our nature will
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radically change. But my advice is, don’t hold your breath waiting for
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it to happen.
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David Venhuizen, that’s Ishmael by Daniel Quinn – nothing religious
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about it. It was chosen in 1992 from among 2500 entries by the Turner
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Tomorrow Fellowship as the most important work of visionary fiction.
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“Ishmael is a half ton silverback gorilla. He is a student of ecology,
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life, freedom, and the human condition. He is also a teacher. He teaches
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that which all humans need to learn — must learn — if our species, and
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the rest of life on Earth as we know it, is to survive.”
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<http://www.ishmael.com/origins/ishmael/>
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He will teach you all you need to know about the evolution of human
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culture.
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May I suggest, instead of Ishmael, that one read anything by Thomas
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Berry (who recently died), or Brian Swimme. Together they wrote “The
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Universe Story”. Their work, together or separately, is a wonderful
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blend of spirit and science, and both look at evolution, not as simply
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the evolution of the human species, rather the evolution of the Whole –
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the Earth, the Universe, Consciousness. Humans being a part (a
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magnificent part according to Berry, and admitedly there are days when I
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disagree with this) but a part, connected, active participants. As I
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read the back and forth I don’t see disagreement as much as different
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aspects, different ways of being and doing things, both of which are
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relevant and important. And again, perhaps this is because we have had a
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wonderful, sunny day here in where I live in Maine, a rare event this
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summer and much needed. The garden is growing, though slowly, there are
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baby tomatoes forming, and tiny head of broccoli beginning to appear.
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The bees are back, and the dragonflies and it’s good to be alive.
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This Derrick Jensen guy is at least realistic about the aims of the
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environmental movement. None of the little stuff is really going to make
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any significant difference. The writings of Nordhaus and Schellenberg
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are also very realistic on all this, but at least they advocate
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technological solutions rather than “great leap backwards” stuff and
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hints at genocide.
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Note THIS sentence:
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“……we can easily come to believe that we will cause the least
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destruction possible if we are dead…..”
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You wait and see what the next hell-on-earth totalitarianism involves,
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in a generation or two. Don’t think the Gemans in the 1930’s were
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somehow less civilised and intelligent than we are. Unchecked lies have
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consequences.
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It is a tragedy in the making, that the underlying assumptions behind
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all this, that the earth is running out of resources and that humankind
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is in some way “destroying” the environment, is all LIES, and hardly
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anybody realises that. Authors of honest commentary on the environment
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and resources, like Bjorn Lomborg and Patrick Moore and Julian Simon and
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Indur Goklany and George Reisman, get ignored by our media, partly
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because sensation sells, and partly because most journos are up to the
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eyeballs in the anti-capitalist mentality and do not bother to honestly
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investigate environmental issues.
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