A PIPELINE DIRECTLY TO YOU HEART

Most of us are disconnected from the food on our plates. This is what I see when YOU eat meat.

1. Those few slices of bacon forced an innocent pig to live a life behind bars.

2. A juicy burger came from a gentle cow who was severely abused.

3. Your breaded catfish came from a helpless animal who just wanted to live.

4. Those chicken nuggets were once an intelligent and kind being who wanted only love.

5. Your duck dinner came from an animal who knew nothing but cruelty.

6. The ham on the table was once a sweet baby who lived a tortured life.

7. The hot dog on the grill is made of the remains of several animals who suffered their entire lives.

8. Those lamb chops came from a gentle baby who just wanted to be with her mom.

9. That roasted chicken was a bird who never saw the sun or felt the grass beneath her feet.

10. Your Thanksgiving turkey was once a bird who simply wanted to be free.

11. Your veal chop came from a calf who was taken away from his mother moments after being born.

The meat on your plate was once a living, breathing animal who didn’t want to die. Make the connection. Have compassion.

Autonomous

After the battle of the oppressor and the oppressed, they can go back to their homes and feast…Feast on the bodies of the innocent, maybe some of the processed remains that were left on the cold concrete floor, a slaughterhouse delicacy of the most oppressed group on the planet.

When it’s all over and the uniform-clowns have gone home to thier families, with thier over developed sense of self importance… when the pipe has been laid, when the degradation can parade at 919,000 per hour, imagine the pollution, imagine the oil ‘n’ gas needed to raise and to kill them, day in and night out the trucks roll by carrying the voiceless, remember it’s on the tip of your tongue, and you can’t quite say it….

Very few bat an eye at the thought of around 22 million animals slaughtered every single day!

The Sacred Feast of the Oppressor!

 

Those who understand this teaching, the power of a living entity – Earth.

As we see and realize the integrity of the people, to take action, however this may be, through science-technology, politics, law, monotheism or spirituality, protest and revolt  a sense of egocentrism maybe, or even to simply change how we relate to the earth by what we consume – what we put in our mouths that feed the body, projects and reflects how we relate to all sentient beings, including the earth. So my faith lies within the understanding of my ancestors teachings, but in the meantime my conscious influenced by my ancestors, have also told me not to feed my body the misery, torture, sadness and sickness of intensive animal agriculture – concentration camps for the domesticated animal, WHY, simply, because Earth has breathed life into my body – my spirit!
Some, maybe more than we like to think?
“Human beings” of this contemporary industrial society are inherently cruel; terminal sociopaths devoid of any sense of empathy, fairness or justice – most simply don’t care, and likely never will. Some of us however, consider ourselves to be reasonable, to actually care about the earth – animal sentient being.
A paradox; Although we may be troubled in the back of our minds – as habitual consumers of the flesh, skins and secretions of non-human animals, we conveniently disassociate ourselves from any meaningful emotional connection to the horrendous suffering so frequently inflicted upon them.
Why is this?
Are we hypocrites? Are we fools? Are we morally lazy? the bottom line is yes, tragically we are.
There is no way that most can proclaim themselves as lovers of animals while also condoning the systemic abuse of such vast numbers of slaughter, for merrily unnecessary purposes. There is no way we can consider ourselves to be noble advocates of social justice by championing the rights and welfare of humans while deliberately ignoring the desperate plight of so many non-humans. The very notion of being civilized is at stake here; there are no half-measures – we cannot be authentic environmentalists, humanist, philanthropists, feminists, pro-natalists, anarchists, socialists, communists or liberationists of any kind while simultaneously exploiting animals in the barbaric, unenlightened way that we do.
“The Earth animals and all other beings are sacred”!
(truly where is the integrity is this statement)

The Reason Why?

mistic 7.1
Art by Atjecoutay
Animal agriculture is one of the reasons, beside the cruelty committed by industrial “civil” society, the consciousness of the people are in this form of a trap, or a mold if you like, created by the dominant culture. Animal agriculture dominates the landscape of the Great Plains of North America, my homeland. For me this is an obvious occupation of land, most people don’t see that, what they see is progress and thier food – I see degradation, environmentally and socially. Living on the reservation, we are surrounded by monoculture and factory farms, we are coerced into eating the domesticated animal, the packaging of meat allows for the people to believe they have a luxery, of course this is an illusion, suffering, sickness and torture candy coated with sanitary sometimes beautiful packaging, this is progress – capitalism.

“Of all the panels Rivera made for The Museum of Modern Art, Indian Warrior reaches back farthest into Mexican history, to the Spanish Conquest of the early 16th century. An Aztec warrior wearing the costume of a jaguar stabs an armored conquistador in the throat with a stone knife. The Spaniard’s steel blade—an emblem of European claims to superiority—lies broken nearby. Jaguar knights, members of an elite Aztec military order, were known for their fighting prowess; according to legend, their terrifying costumes enabled them to possess the power of the animal in battle. The panel’s jarring vision of righteous violence offered a Mesoamerican precedent for Mexico’s recent revolution, as well as its continuing struggles.”
Realizing that we are surrounded by industrial society, and the majority of my people in a way both accept it and “protest” against it, a contradiction and or a conflict of interest, when referring to spirituality, in a sense a hypocrisy – a disconnection from the natural reality and of course we all are….This is why I became a “sober anarchist vegan”, but I realize that I am only practising in a philosophical-intellectual sense, the reality of anarchism is smothered in my reliance on this society, I would rather be somewhere else….if not death or to the freedom of Nature!
I feel that my struggle with society is rather a drudge through a thickness of spiritual emotional – psychological and material collaboration, a cohorted collaboration, like I stated we are surrounded, and yet this sense of pessimism that I have, not an entire loss. I still have one thing, that is my newly learnt ability to write in a language that is not mine, I fight with this new weapon, safe and peaceful without physical violence, safe not for my purpose, but safe for the others who support industrial society, over time I have become inherently aggressive as a result of domination and the occupation of my homeland – A forced re-education. I write to inform others, not to debate or argue what is right or wrong, I am not interested in this at all…to inform!.. And yet what I write here, is only the basic reasons why, in depth the reason for all should be acknowledged, simple just look at us, we are but children, misguided and misdirected, and deeply rooted in our psyche a mass manipulation and only very few of us can actually “THINK” OUR WAY THROUGH THIS, but yet we are stuck with limited tools to perform, for the good of all beings I feel and not an anthropocentric notion and yet a contradicting thought, in the “old ways” the world view was that the physical body is not what’s important, but the spirit was to be free from the confinement of our body – Shapeshifting…
Honestly what I am saying is that extinction does not exist in the mind of the tribal person nor does anarchism or veganism or any other “ism” at that!
TO ALL MY RELATIONS – THE EARTH IS SACRED
“It is one of the fallacious concepts that man is free. Of course, man is free to choose, but when he chooses he is already in confusion. When you see something very clearly, then you do not choose. Please look at this fact in yourselves. When you see something very clearly, where is the necessity of choice? There is no choice. It is only a confused mind that chooses, that says, ‘This is right, this is wrong, I must do this because it is right,’ and so on, not a clear precise mind that sees directly. For such a mind there is no choice. You see, we say that we choose and therefore we are free. That is one of the absurdities we have invented, but we are not basically free at all. We are conditioned, and it requires an enormous understanding of this conditioning to be free.”
– Jiddu Krishnamurti

NOTHING COULD BE FURTHER FROM REALITY.

We are taught to visualize the scientist as a cheerful fellow clad in white smock, working in a spotless lab, and asking the insightful question that will eventually reach us at the super-market in the form of improved vitamins, new kinds of digital-recorders, and labor-saving devices. On reaching the end of his experiment, which has featured a set of daring questions that he is forcing Mother Nature to surrender, our scientist publishes his results.His peers give serious critical attention to his theory and check his lab results and interpretation, and science moves another step forward into the unknown.
Eventually, we are told, the results of he research, combined with many other reports, are digested by intellects of the highest order and the paradigm of scientific explanation moves steadily forward reducing the number of secrets that Mother Nature has left. Finally, popular science writers – Stephen Jay Gould, Carl Sagan, Jared Diamond, Robert Ardrey, and Jacob Bronowski – and others take this mass of technical scientific wisdom and distill it for us poor ignorant lay people so we can understand in general terms the great wisdom that science has created…

YES “CREATED” ?

The actual situation is much different, Academics, and they include everyone we think of as a scientists except people who work in commercial labs, are incredibly timid people. Many of them are intent primarily on maintaining their status within their universities and profession and consequently they resemble nothing so much as servants who are eager to please their masters, the master in this case being the vaguely defined academic profession. Scholars, and again I include scientists, are generally specialists in their field and are often wholly ignorant of developments outside their field. Thus, a person can become an international expert on butterflies and not know a single thing about frogs other then that they are disappearing – a fact more often picked up in the sunday newspaper science section then from reading a scientific journal. Scientist and scholars are notoriously obedient to the consensus opinions of the scholars of their profession, which usually means they pay homage to the opinions of scholars and scientists who occupy the prestige chairs at the Ivy Leagues and large research universities or even dead personalities of the past.
Scientists do work hard in maintaining themselves within their niche in their respective disciplines. This task is accomplished by publishing articles in the journals of their profession.A glance at the index of any journal will reveal that the articles are written for the express purpose generating mystique and appear to be carefully edited to eliminate any possibility of a clear thought. Editors of journals and editorial boards are notoriously conservative and reject anything that would resemble a breath of fresh air.

Any idea that appears to challenge orthodoxy and is publish is usually accompanied by copious responses from the names in the profession who are given the opportunity to quash and heretical conclusion that the article might suggest. Many subjects, no matter how interesting are simply prohibited because they call in to question long standing beliefs. Prestigious personalities can determine what is published and what is not. Journals do not reflect science or human knowledge; they represent the subjects that are not prohibited in polite discussion by a few established personalities in the larger intellectual world.
We often read newspaper accounts of new scientific theories. Too offend we have been trained to believe that the new discoveries are proven fact rather then speculative supposition within a field that is already dominated by orthodox doctrines. Quite frequently the newspaper account will contain the phrases “MOST SCIENTISTS AGREE,” implying to the lay person that hundreds of scientists have sincerely and prayerfully considered the issue, reached a consensus, and believe that the theory is reliable.

NOTHING COULD BE FURTHER FROM REALITY.

In all probability a handful of people have read or heard of the article and, because it is written by a “responsible scholar” have feared to criticizes it. But who is the responsible scholar responsible to who? Not to the public, not to science, or history, or anthropology, but to a small group of similarly situated people who will make recommendations on behalf of his or her scholarship, award the prizes which each discipline holds dear, and write letters advocating his or her advancement. Unless a “scientist” is speaking specifically about his or her field. the chances are great that he or she does not know any more about the subject then your average well-read layperson.

Since it is possible for a prestigious personality to dominate a field populated with fearful little people trying to protect their status, some areas of “science” have not progressed in decades and some scientific doctrines actually have no roots except their traditional place in the intellectual structure of the discipline. For more then a century scientists have labeled unknown animal behavior as “instinct” which simply indicated that they did not know the processes of response. and instinct was passed off as a responsible scientific answer to an important question.

“EVOLUTION” IS USED TO COVER UP A MULTITUDE OF ACADEMIC SINS!

Now this is just one aspect of the civilized world, can we even begin to fathom the sins of all the other institutions?

END CIV Resist Or Die (Full)

END:CIV examines our culture’s addiction to systematic violence and environmental exploitation, and probes the resulting epidemic of poisoned landscapes and shell-shocked nations.

Based in part on Endgame, the best-selling book by Derrick Jensen, END:CIV asks: “If your homeland was invaded by aliens who cut down the forests, poisoned the water and air, and contaminated the food supply, would you resist?”

Directors: Franklin Lopez
Language English
Studio: Mvd Visual
Release Date: 25 Jan 2011
Run Time: 75 minutes

“What Is Civilization?” by Aric McBay

 

If some people hear that people want to “end civilization” they automatically respond in various negative ways because of their positive associations with the word “civilization.” This piece is an attempt to clarify, define and describe what I (and many others) mean by “civilization..”

The source: http://www.sodahead.com/living/what-is-civilization-by-aric-mcbay/blog-282673/

If I look in the dictionary to find out what the commonly used definition of civilization is, here’s what it says:

civilization

1: a society in an advanced state of social development (e.g.,
with complex legal and political and religious organizations); “the
people slowly progressed from barbarism to civilization” [syn:
civilisation]

2: the social process whereby societies achieve civilization [syn: civilization]

3: a particular society at a particular time and place; “early Mayan civilization” [syn: culture, civilization]

4: the quality of excellence in thought and manners and taste;
“a man of intellectual refinement”; “he is remembered for his
generosity and civilization” [syn: refinement, civilisation] [i]

The synonyms include “advancement, breeding, civility, cultivation,
culture, development, edification, education, elevation, enlightenment,
illumination, polish, progress” and “refinement..”

It goes without saying that the writers of dictionaries are “civilized”
people – it certainly helps explain why they define themselves in such
glowing terms. As Derrick Jensen asks, “can you imagine writers of
dictionaries willingly classifying themselves as members of ‘a low,
undeveloped, or backward state of human society’?” [1]

In contrast, the antonyms of “civilization” include: “barbarism,
savagery, wilderness, wildness.” These are the words that civilized
people use to refer to those they view as being outside of civilization
– in particular, indigenous peoples. “Barbarous”, as in “barbarian”,
comes from a Greek word, meaning “non-Greek, foreign.” The word
“savage” comes from the Latin “silvaticus” meaning “of the woods.” The
origins seem harmless enough, but it’s very instructive to see how
civilized people have used these words:

barbarity

1: the quality of being shockingly cruel and inhumane [syn: atrocity, atrociousness, barbarousness, heinousness]

2: a brutal barbarous savage act [syn: brutality, barbarism, savagery] [ii]

savagery

1. The quality or condition of being savage.

2. An act of violent cruelty.

3. Savage behavior or nature; barbarity.. [iii]

These associations of cruelty with the uncivilized are, however, in
glaring opposition to the historical record of interactions between
civilized and indigenous peoples..

For example, let us take one of the most famous examples of “contact”
between civilized and indigenous peoples. When Christopher Columbus
first arrived in the “Americas” he noted that he was impressed by the
indigenous peoples, writing in his journal that they had a “naked
innocence. … They are very gentle without knowing what evil is,
without killing, without stealing..”

And so he decided “they will make excellent servants..”

In 1493, with the permission of the Spanish Crown, he appointed himself
“viceroy and governor” of the Caribbean and the Americas. He installed
himself on the island now divided between Haiti and the Dominican
republic and began to systematically enslave and exterminate the
indigenous population. (The Taino population of the island was not
civilized, in contrast to the civilized Inca who the conquistadors also
invaded in Central America.) Within three years he had managed to
reduce the indigenous population from 8 million to 3 million. By 1514
only 22,000 of the indigenous population remained, and after 1542 they
were considered extinct.. [2]

The tribute system, instituted by [Columbus] sometime in 1495, was a
simple and brutal way of fulfilling the Spanish lust for gold while
acknowledging the Spanish distaste for labor. Every Taino over the age
of fourteen had to supply the rulers with a hawk’s bell of gold every
three months (or, in gold-deficient areas, twenty-five pounds of spun
cotton; those who did were given a token to wear around their necks as
proof that they had made their payment; those did not were . “punished”
– by having their hands cut off . and [being] left to bleed to death.. [3]

More than 10,000 people were killed this way during Columbus’ time as
governor. On countless occasions, these civilized invaders engaged in
torture, rape, and massacres. The Spaniards made bets as to who would slit a man in two, or cut off his head at one blow; or they opened up his bowels. They tore the babes from their mother’s breast by their feet and dashed their heads against the rocks . . . They spitted the bodies of other babes, together with their mothers and all who were before them, on their swords.. [4]

On another occasion:

A Spaniard . . . suddenly drew his sword. Then the whole hundred
drew theirs and began to rip open the bellies, to cut and kill – men,
women, children and old folk, all of whom were seated off guard and
frightened . . . And within two credos, not a man of them there remains
alive. The Spaniards enter the large house nearby, for this was
happening at its door, and in the same way, with cuts and stabs, began
to kill as many as were found there, so that a stream of blood was
running, as if a number of cows had perished.. [5]

This pattern of one-way, unprovoked, inexcusable cruelty and
viciousness occurred in countless interactions between civilized and
indigenous people through history..

This phenomena is well-documented in excellent books including Ward Churchill’s A Little Matter of Genocide: Holocaust and Denial in the Americas, 1492 to the Present, Kirkpatrick Sale’s The Conquest of Paradise: Christopher Columbus and the Columbian Legacy, and Dee Brown’s Bury My Heart at Wounded Knee: An Indian History of the American West. Farley Mowat’s books, especially Walking on the Land, The Deer People, and The Desperate People
document this as well with an emphasis on the northern and arctic
regions of North America. There is also good information in Howard
Zinn’s A People’s History of the United States: 1492-Present and Voices of a People’s History of the United States. Eduardo Galeando’s incredible Memory of Fire
trilogy covers this topic as well, with an emphasis on Latin America
(this epic trilogy as reviews numerous related injustices and revolts).
Jack D. Forbes’ book Columbus and Other Cannibals: The Wétiko Disease of Exploitation, Imperialism and Terrorism is highly recommended. You can also find information in Jared Diamond’s Guns, Germs and Steel: The Fates of Human Societies, although I often disagree with the author’s premises and approach..

The same kind of attacks civilized people committed against indigenous
peoples were also consistently perpetrated against non-human animal and
plant species, who were wiped out (often deliberately) even when
civilized people didn’t need them for food; simply as blood-sport. For
futher readings on this, check out great books like Farley Mowat’s
extensive and crushing Sea of Slaughter, or Clive Ponting’s A Green History of the World: The Environment and the Collapse of Great Civilizations (which also examines precivilized history and European colonialism)..

With this history of atrocity in mind, we should (if we haven’t
already) cease using the propaganda definitions of civilized as “good”
and uncivilized as “bad” and seek a more accurate and useful
definition. Anthropologists and other thinkers have come up with a
number of somewhat less biased definitions of civilization..

Nineteenth century English anthropologist E.B. Tylor defined
civilization as life in cities that is organized by government and
facilitated by scribes (which means the use of writing). In these
societies, he noted, there is a resource “surplus”, which can be traded
or taken (though war or exploitation) which allows for specialization
in the cities..

The wonderful contemporary writer and activist Derrick Jensen, having
recognized the serious flaws in the popular, dictionary definition of
civilization, writes:

“I would define a civilization much
more precisely, and I believe more usefully, as a culture-that is, a
complex of stories, institutions, and artifacts-that both leads to and
emerges from the growth of cities (civilization, see civil: from civis,
meaning citizen, from latin civitatis, meaning state or city), with
cities being defined-so as to distinguish them from camps, villages,
and so on-as people living more or less permanently in one place in
densities high enough to require the routine importation of food and
other necessities of life..” [6]

Jensen also observes that because cities need to import these
necessities of life and to grow, they must also create systems for the
perpetual centralization of resources, yielding “an increasing region
of unsustainability surrounded by an increasingly exploited
countryside..”

Contemporary anthropologist John H. Bodley writes: “The principle
function of civilization is to organize overlapping social networks of
ideological, political, economic, and military power that
differentially benefit privileged households..” [7] In other words, in
civilization institutions like churches, corporations and militaries
exist and are used to funnel resources and power to the rulers and the
elite..

The twentieth century historian and sociologist Lewis Mumford wrote one
of my favourite and most cutting and succinct definitions of
civilization. He uses the term civilization

.to denote the group of institutions
that first took form under kingship. Its chief features, constant in
varying proportions throughout history, are the centralization of
political power, the separation of classes, the lifetime division of
labor, the mechanization of production, the magnification of military
power, the economic exploitation of the weak, and the universal
introduction of slavery and forced labor for both industrial and
military purposes.. [8]

Taking various anthropological and historical definitions into account,
we can come up with some common properties of civilizations (as opposed
to indigenous groups)..

* People live in permanent settlements, and a significant number of them in cities..

* The society depends on large-scale agriculture (which is needed to support dense, non-food-growing urban populations)..

* The society has rulers and some form of “aristocracy” with
centralized political, economic, and military power, who exist by
exploiting the mass of people..

* The elite (and possibly others) use writing and numbers to keep track of commodities, the spoils of war, and so on..

* There is slavery and forced labour either by the direct use of
physical violence, or by economic coercion and violence (through which
people are systematically deprived of choices outside the wage
economy)..

* There are large armies and institutionalized warfare..

* Production is mechanized, either through physical machines or the use
of humans as though they were machines (this point will be expanded on
in other writings here soon)..

* Large, complex institutions exist to mediate and control the
behaviour of people, through as their learning and worldview (schools
and churches), as well as their relationships with each other, with the
unknown, and with the nature world (churches and organized religion)..

Anthropologist Stanley Diamond recognized the common thread in all of
these attributes when he wrote; “Civilization originates in conquest
abroad and repression at home..” [9]

This common thread is control. Civilization is a culture of control. In
civilizations, a small group of people controls a large group of people
through the institutions of civilization. If they are beyond the
frontier of that civilization, then that control will come in the form
of armies and missionaries (be they religious or technical
specialists). If the people to be controlled are inside of the cities,
inside of civilization, then the control may come through domestic
militaries (i.e., police). However, it is likely cheaper and less
overtly violent to condition of certain types of behaviour through
religion, schools or media, and related means, than through the use of
outright force (which requires a substantial investment in weapons,
surveillance and labour)..

That works very effectively in combination with economic and
agricultural control. If you control the supply of food and other
essentials of life, people have to do what you say or they die. People
inside of cities inherently depend on food systems controlled by the
rulers to survive, since the (commonly accepted) definition of a city
is that the population dense enough to require the importation of food..

For a higher degree of control, rulers have combined control of food
and agriculture with conditioning that reinforces their supremacy. In
the dominant, capitalist society, the rich control the supply of food
and essentials, and the content of the media and the schools. The
schools and workplaces act as a selection process: those who
demonstrate their ability to cooperate with those in power by behaving
properly and doing what they’re told at work and school have access to
higher paying jobs involving less labour. Those who cannot or will not
do what they’re told are excluded from easy access to food and
essentials (by having access only to menial jobs), and must work very
hard to survive, or become poor and/or homeless. People higher on this
hierarchy are mostly spared the economic and physical violence imposed
on those lower on the hierarchy. A highly rationalized system of
exploitation like this helps to increase the efficiency of the system
by reducing the chance of resistance or outright rebellion of the
populace..

The media’s propaganda systems have most people convinced that this
system is somehow “natural” or “necessary” – but of course, it is both
completely artificial and a direct result of the actions of those in
power (and the inactions of those who believe that they benefit from
it, or are prevented from acting through violence or the threat of
violence)..

In contradiction to the idea that the dominant culture’s way of living
is “natural”, human beings lived as small, ecological, participatory,
equitable groups for more than 99% of human history. There are a number
of excellent books and articles comparing indigenous societies to
civilization:

Chellis Glendinning’s My name is Chellis and I’m in recovery from western civilization
is an amazing and readable book, and it’s one of my favourites. You can
also read an excerpt of the chapter “A Lesson in Earth Civics” online.
See http://www. eco-action. org/dt/civics. html. She has also written several related books, including When Technology Wounds: The Human Consequences of Progress..

John Zerzan’s Against Civilization: Readings and Reflections composed of excerpts from the works of a wide range of authors..

The Culture of Make Believe by Derrick Jensen chronicles the
violent hatreds that have been overwhelming our planet, tracing them
back through their sources in imperialism, slavery, the rise of global
capitalism, and the ideologies of possessiveness and consumerism..

Marshall Sahlin’s Stone Age Economics is a detailed classic in
that same vein. You can read his essay “The Original Affluent Society”
online at numerous places, including: http://www. primitivism. com/original-affluent. htm

Anthropologist Stanley Diamond’s book In Search of the Primitive: A Critique of Civilization

Richard Heinberg’s essay “The Primitivist Critique of Civilization” is
also highly readable, and available online in many places including http://www. eco-action. org/dt/critique. html. Other good reading is at http://www.primitivism.com and http://eco-action.org/

What these sources show is there were healthy, equitable and ecological communities in the past, and that they were the norm for countless generations. It is civilization that is monstrous and aberrant..

Living inside of the controlling environment of civilization is an inherently traumatic experience, although the degree of trauma varies with personal circumstance and the amounts of privilege different people have in society. Derrick Jensen makes this point very well in his incredible book A Language Older than Words, and Chellis Glendinning covers it as well in My name is Chellis..

The inherent ecological unsustainability of civilization is another

important point. That issue will be expanded on in writings here, in
particular in the writings on the city and industry..

Related: See Ran Prieur’s Critique

of Civilization FAQ for related information and critiques.

[1] Jensen, Derrick, Unpublished manuscript..

[2] I owe many of the sources in this section to the research of Ward

Churchill. The figure of 8 million is from chapter 6 of Essays in
Population History, Vol.I by Sherburn F. Cook and Woodrow Borah
(Berkeley: University of California Press, 1971). The figure of 3
million is from is from a survey at the time by Bartolomé de Las Casas
covered in J.B. Thatcher, Christopher Columbus, 2 vols. (New York:
Putnam’s, 1903-1904) Vol. 2, p. 384ff. They were considered extinct by
the Spanish census at the time, which is summarized in Lewis Hanke’s
The Spanish Struggle for Justice in the Conquest of America
(Philapelphia: University of Pennsylvania Press, 1947) p. 200ff.

[3] Sale, Kirkpatrick. The Conquest of Paradise: Christopher Columbus

and the Columbian Legacy (New York: Alfred A. Knopf, 1990) p. 155.

[4] de Las Casas, Bartolomé. The Spanish Colonie: Brevísima revacíon (New York: University Microfilms Reprint, 1966).

[5] de Las Casas, Bartolomé. Historia de las Indias, Vol. 3, (Mexico City: Fondo Cultura Económica, 1951) chapter 29.

[6] Jensen, Derrick, Unpublished manuscript.

[7] Bodley, John H., Cultural Anthropology: Tribes, States and the Global System. Mayfield, Mountain View, California, 2000.

[8] Mumford, Lewis. Technics and Human Development, Harcourt Brace Jovanovich, New York, 1966. p. 186.

[9] Diamond, Stanley, In Search of the Primitive: A Critique of

Civilization, Transaction Publishers, New Brunswick, 1993. p. 1.

[i] WordNet ® 2.0, 2003, Princeton University

[ii] The American Heritage Dictionary of the English Language, Fourth Edition, 2000, Houghton Mifflin Company.

[iii] Ibid.

Indicators of Cultural Crisis | Deep Green Resistance

Government Corruption

There were 237 millionaires in the US Congress as of late 2009 – that is 44% of the body. Seven lawmakers each have over $100 million in assets. President Barack Obama has a net worth of roughly $4 million. Overall, 1% of Americans and 0.001% of people worldwide are millionaires.1

Last year, corporations, unions, and other organizations spent $3.5 billion lobbying member of Congress and federal agencies in the United States. There are over 10,000 lobbyists in Washington DC.2

Government officials often leave their posts and go to work for the corporations which they regulated or oversaw in their official duties. This is called a “revolving door,” and is one of the primary ways that power circulates between the government and corporations.3

The United States began as a colonial operation for resource extraction and profit making. The original 13 colonies were each “crown-chartered corporations.” Since the early 1800’s, corporations have gained rights and protections under the US constitution. These laws have allowed corporations to dominate political, economic, and social spheres, to a greater or lesser degree, for nearly 200 years. An example of corporate power: Regulatory law, meant to restrict corporate practices and protect people, non-humans, and the environment, is often written by the corporations that are being regulated.4

The US military maintains a network of over 1000 military bases and outposts worldwide.5

via Indicators of Cultural Crisis | Deep Green Resistance.

Participating in the disaster…

The Earth will save her self, To believe that a consumer or a group of… can save an entity more powerful then the motives of a political movement is egocentric, it is evident that the superior and highly evolved civilizations are responsible for the disaster, abducting and then coercing the natural peoples, who are now assisting in the disaster, how can the Occidental-consumer save the earth when it is them who are the disaster.

We, who take ourselves to be the most intelligent form of life…

The Earth is now the seemingly helpless victim of a feeding frenzy motivated by the greed and arrogant stupidity of one species, the civilized man. We, who take ourselves to be the most intelligent form of life so we beLIEve? are in fact committing acts of spiciesism and multiple genocide against those who are no threat whatsoever to our undeniably obscene and perverse  strength. Often this killing is the thoughtless by-product of a multiplicity of actions that we see as being in our best interest, or providing us with what we want and which we regard as ours by right.

 

 

About Deep Green Resistance

http://deepgreenresistance.org/en/who-we-are/about-deep-green-resistance

Why Deep Green Resistance?

  • Industrial civilization is killing all life on our planet, driving to extinction 200 species per day, and it won’t stop voluntarily.
  • Global warming is happening now, at an astounding speed. The only honest solution is to stop industrial civilization from burning fossil fuels.
  • Most consumption is based on violence against people (human and non-human) and on degrading landbases across the planet.
  • Life on Earth is more important than this insane, temporary culture based on hyper-exploitation of finite resources. This culture needs to be destroyed before it consumes all life on this planet.
  • Humanity is not the same as civilization. Humans have developed many sane and sustainable cultures, themselves at risk from civilization.
  • Most people know this culture is insane and needs radical change, but don’t see any way to bring the change about.
  • Unlike most environmental and social justice organizations, Deep Green Resistance questions the existence and necessity of civilization itself. DGR asks “What if we do away with civilization altogether?”
  • Unlike most environmental and social justice organizations, DGR asks “What must we do to be effective?”, not “What will those in power allow us to do?”
  • DGR offers organized, reliable ways to promote sane ways of living and surviving the ongoing crisis.
  • DGR has a realistic plan to stop the insanity,

Farm to Fridge

American Holocaust: When It’s All Over I’ll Still Be Indian

Environmental Veganism-Vegetarianism

is the practice of vegetarianism or veganism based on the indications that animal production, particularly by intensive agriculture, is environmentally unsustainable. The primary environmental concerns with animal products are pollution and the use of resources such as fossil fuels, water, and land.

Environmental vegetarianism: http://en.wikipedia.org/wiki/Environmental_vegetarianism

1520817_10151966205254164_1826332772_n

The education system is look at as the problem, by some groups who notice that there are many issues that all beings face here on earth, if it where set-up to create coherent thinking graduates then we would not be forced into solving the current problem of global degradation, of which needs immediate attention , there are not many in the education system who come in to the working world willing to support the many causes that are now in operation, these individuals will become to busy, working and to busy running to pay their debt created by higher education and feeding their addiction for “material object”. What is over looked is their individual ability, to begin  changing this situation, by not consuming certain product, for example Factory Farmed Animal Flesh, It is one of the largest contributors to pollution disease’s and social degradation all over the global, and one insight is truly misunderstood, that in this day and age we do not need animal protein to live, it is merrily a desired taste, and don’t confuse your self with animals and tribal peoples who are still living free, they are self-reliant and coexist with nature, as we are not, we are depended and domesticated just like the animals that are consumed.

Most of the time people who choose to become vegan are frowned upon because the miseducated consumer is obviously ignorant to the reasons why, for me to become vegan is addressing my deep concern for the Animals, Indigenous people and of course the earth, and this is considered extreme – you would think, that the consumer who insist on eating animal flesh is extreme? and if not then that person is not thinking coherently, considering the facts that have been presented!

Environmental impact of meat production: http://en.wikipedia.org/wiki/Environmental_vegetarianism

Main article: Environmental impact of meat production

The predictable increase in animal product proportions on the plates of people living in developing countries will bring new challenges to global agriculture.

Interior of a hog confinement barn or piggery
Industrial monoculture is harvesting large quantities of a single food species, such as maize, or cattle. Monoculture is commonly practiced in industrial agriculture, which is more environmentally damaging than sustainable farming practices such as organic farming, permaculture, arable, pastoral, and rain-fed agriculture.

According to a 2006 Food and Agriculture Organization report, industrialized agriculture contributes on a “massive scale” to climate change, air pollution, land degradation, energy use, deforestation, and biodiversity decline. The FAO report estimates that the livestock (including poultry) sector (which provides draft animal power, leather, wool, milk, eggs, fertilizer, pharmaceuticals, etc., in addition to meat) contributes about 18 percent of global GHG (greenhouse gas) emissions expressed as 100-year CO2 equivalents. This estimate was based on life cycle analysis, including feed production, land use changes, etc., and used GWP (global warming potential) of 23 for methane and 296 for nitrous oxide, to convert emissions of these gases to 100-year CO2 equivalents. Some sources disagree with some of the figures used in arriving at the FAO estimate of 18 percent. For example, the FAO report estimates that 37 percent of global anthropogenic methane emissions are attributable to the livestock sector, and a US NASA summary indicates about 30 percent.[5] Because of the GWP multiplier used, such a difference between estimates will have a large effect on an estimate of GHG CO2 equivalents contributed by the livestock sector. Livestock sources (including enteric fermentation and manure) account for about 3.1 percent of US anthropogenic GHG emissions expressed as CO2 equivalents. This estimate is based on methodologies agreed to by the Conference of Parties of the UN FCCC.[6] Data of a USDA study indicate that about 0.9 percent of energy use in the United States is accounted for by raising food-producing livestock and poultry. In this context, energy use includes energy from fossil, nuclear, hydroelectric, biomass, geothermal, technological solar, and wind sources. The estimated energy use in agricultural production includes embodied energy in purchased inputs.

Another agricultural effect is on land degradation. Much of the world’s crops is used to feed animals.[8] With 30 percent of the earth’s land devoted to raising livestock, a major cutback is needed to keep up with growing population. A 2010 UN report explained that Western dietary preferences for meat would be unsustainable as the world population rose to the forecasted 9.1 billion by 2050.[8] Demand for meat is expected to double by this date; meat consumption is steadily rising in countries such as China that once followed more sustainable, vegetable-based diets. Cattle are a known cause for soil erosion through trampling of the ground and overgrazing.

The environmental impacts of animal production vary[clarification needed] with the method of production. A grazing-based production can limit soil erosion and also allow farmers to control pest problems with less pesticides through rotating crops with grass. In arid areas, however, it may catalyze a desertification process.[citation needed] The ability of soil to absorb water by infiltration is important for minimizing runoff and soil erosion. Researchers in Iowa reported that a soil under perennial pasture grasses grazed by livestock was able to absorb far more water than the same kind of soil under two annual crops: corn and soybeans. Corn and soybean crops commonly provide food for human consumption, biofuels, livestock feed, or some combination of these.

The FAO initiative concluded that “the livestock sector emerges as one of the top two or three most significant contributors to the most serious environmental problems, at every scale from local to global.”

Three Sisters: Corn, Beans and Squash

According to Iroquois legend, corn, beans, and squash are three inseparable sisters who only grow and thrive together. This tradition of interplanting corn, beans and squash in the same mounds, widespread among Native American farming societies, is a sophisticated, sustainable system that provided long-term soil fertility and a healthy diet to generations. Growing a Three Sisters garden is a wonderful way to feel more connected to the history of this land.

Corn, beans and squash were among the first important crops domesticated by ancient Mesoamerican societies. Corn was the primary crop, providing more calories or energy  than any other. According to Three Sisters legends corn must grow in community with other crops rather than on its own – it needs the beneficial company and aide of its companions.

Three sisters garden corn

The Iroquois believe corn, beans and squash are precious gifts from the Earth Mother, each watched over by one of three sisters spirits, called the De-o-ha-ko, or Our Sustainers”. The planting season is marked by ceremonies to honor them, and a festival commemorates the first harvest of green corn on the cob. By retelling the stories and performing annual rituals, Tribal peoples passed down the knowledge of growing, using and preserving the Three Sisters through generations.

Corn provides a natural pole for bean vines to climb. Beans fix nitrogen on their roots, improving the overall fertility of the plot by providing nitrogen to the following years corn. Bean vines also help stabilize the corn plants, making them less vulnerable to blowing over in the wind. Shallow-rooted squash vines become a living mulch, shading emerging weeds and preventing soil moisture from evaporating, thereby improving the overall crops chances of survival in dry years. Spiny squash plants also help discourage predators from approaching the corn and beans. The large amount of crop residue from this planting combination can be incorporated back into the soil at the end of the season, to build up the organic matter and improve its structure.

 

three sisters garden squasgh

Corn, beans and squash also complement each other nutritionally. Corn provides carbohydrates, the dried beans are rich in protein, balancing the lack of necessary amino acids found in corn. Finally, squash yields both vitamins from the fruit and healthful, delicious oil from the seeds.

Indigenous peoples kept this system in practice for centuries without the modern conceptual vocabulary we use today, i.e. soil nitrogen, vitamins, etc. They often look for signs in their environment that indicate the right soil temperature and weather for planting corn, i.e. when the Canada geese return or the dogwood leaves reach the size of a squirrels ear. You may wish to record such signs as you observe in your garden and neighborhood so that, depending on how well you judged the timing, you can watch for them again next season!

Early European settlers would certainly never have survived without the gift of the Three Sisters from the Tribal peoples.

Success with a Three Sisters garden involves careful attention to timing, seed spacing, and varieties. In many areas, if you simply plant all three in the same hole at the same time, the result will be a snarl of vines in which the corn gets overwhelmed!

Instructions for Planting Your Own Three Sisters Garden in a 10 x 10 square

When to plant:
Sow seeds any time after spring night temperatures are in the 50 degree range, up through June.

What to plant:
Corn must be planted in several rows rather than one long row to ensure adequate pollination. Choose pole beans or runner beans and a squash or pumpkin variety with trailing vines, rather than a compact bush. At Renee’s Garden, we have created our Three Sisters Garden Bonus Pack, which contains three inner packets of multi-colored Indian Corn, Rattlesnake Beans to twine up the corn stalks and Sugar Pie Pumpkins to cover the ground.

Note: A 10 x 10 foot square of space for your Three Sisters garden is the minimum area needed to ensure good corn pollination. If you have a small garden, you can plant fewer mounds, but be aware that you may not get good full corn ears as a result.

How to plant:
Please refer to the diagrams below and to individual seed packets for additional growing information.

1. Choose a site in full sun (minimum 6-8 hours/day of direct sunlight throughout the growing season). Amend the soil with plenty of compost or aged manure, since corn is a heavy feeder and the nitrogen from your beans will not be available to the corn during the first year. With string, mark off three ten-foot rows, five feet apart.

2. In each row, make your corn/bean mounds. The center of each mound should be 5 feet apart from the center of the next. Each mound should be 18 across with flattened tops. The mounds should be staggered in adjacent rows. See Diagram #1

Note: The Iroquois and others planted the three sisters in raised mounds about 4 inches high, in order to improve drainage and soil warmth; to help conserve water, you can make a small crater at the top of your mounds so the water doesn’t drain off the plants quickly. Raised mounds were not built in dry, sandy areas where soil moisture conservation was a priority, for example in parts of the southwest. There, the three sisters were planted in beds with soil raised around the edges, so that water would collect in the beds (See reference 2 below for more information). In other words, adjust the design of your bed according to your climate and soil type.

3. Plant 4 corn seeds in each mound in a 6 in square. See Diagram #2

4. When the corn is 4 inches tall, its time to plant the beans and squash. First, weed the entire patch. Then plant 4 bean seeds in each corn mound. They should be 3 in apart from the corn plants, completing the square as shown in Diagram #3.

5. Build your squash mounds in each row between each corn/bean mound. Make them the same size as the corn/bean mounds. Plant 3 squash seeds, 4 in. apart in a triangle in the middle of each mound as shown in Diagram #4.

6. When the squash seedlings emerge, thin them to 2 plants per mound. You may have to weed the area several times until the squash take over and shade new weeds.

Diagram showing Three Sisters Garden spacing

 

Links to Legends about the Three Sisters:

1. Bird Clan of E. Central Alabama: The Three Sisters
http://www.birdclan.org/threesisters.htm

2. Cornell University Garden Based Learning: Three Sisters Garden- A Legend
http://blogs.cornell.edu/garden/get-activities/signature-projects/the-three-sisters-exploring-an-iroquois-garden/a-legend/

3.Three Sisters (agriculture) From Wikipedia, the free encyclopediaReferences and Further Reading;  http://en.wikipedia.org/wiki/Three_Sisters_(agriculture)1. Creasy, Rosalind, “Cooking from the Garden”, Sierra Club Books, San Francisco, 1988

2. Dodson, Mardi, “An Appendix to Companion Planting: Basic Concepts & Resources – Ancient Companions. ATTRA: National Center for Appropriate Technology, 2002. Available at http://www.attra.org/attra-pub/complant.html#appCultivation.
3. Eames-Sheavly, Marcia, “The Three Sisters, Exploring an Iroquois Garden”, Cornell Cooperative Extension, Cornell U., 1993
4. Hays, Wilma and R. Vernon, “Foods the Indians Gave Us”, Ives Washburn, Inc. NY, 1973

The dark (disgusting) side of Brazil: Congressman receives Survival’s ‘Racist of the year’ award – Survival International

Deputy Luis Carlos Heinze made racist comments about Brazilian Indians, homosexuals and black people.

The dark side of Brazil: Congressman receives Survival’s ‘Racist of the year’ award 20 March 2014

Continue reading “The dark (disgusting) side of Brazil: Congressman receives Survival’s ‘Racist of the year’ award – Survival International”

Dishonest Identity

Dishonest Identity.

 

Dishonest Identity

DSC00279

The Occidental created the allegory of Indians, and whatever tall tales they want to tell in their childern are their business. But–concealed behind the illusion of Indians is the archetype of modern ethnic cleansing: the near extinction of more than forty percent of the world’s peoples; and these heinous crimes obscured by the nearly complete extirpation of the Aboriginal Indigenous peoples from the annals of Western civilization. We are consigned to the terra incognita of their linguistic maps: there is not a single word in the English language which means “the Aboriginal Indigenous peoples of this Continent or any continent .” Neither the Euro-Americans know who the Aboriginal Indigenous people really are, and they will not say our real names. The Indians know that they have a dishonest identity, and that they are trying to steal what belongs to the Aboriginal Indigenous people. Inescapable evidence of our very real past and present existence is masked by the Indian mythology, reinterpreted to fit the Indian stereotype, distorted, destroyed, and denied. The Indians serve the convenience of Western Civilization: by deliberately confusing the Ahnishinahbæótjibway and other Aboriginal Indigenous people with their figment of Indians, the Euro-Americans hope to fill the void of exterminated peoples, deny the genocide of many millions of Aboriginal Indigenous peoples, evade the responsibili­ty for the rape and plunder of our Continents, and justify their theft of the land.

 

Speak to me with out your institutionalized view.

I do not speak what you call “the language of my people” and I am happy with it. I am me, simply me, I am from my time, not from your linear timeline, not form your vertical system of value. I do not speak my language because the words that are referring to my people no longer exist in reality.

We have to come back to the natural reality, a coherent thought, as I have said, there are others who do not speak thier language as well.

This language is preached in Native American Studies, where our red intellectuals are bred today. I am not the educated ndn, no true people will accept the trap of such social classes. Our language is the pemmican. Our language is the People. Animals are language, the Tellings are alive. It seemed simple, but recently it became complicated. Nowadays the pemmican is the pig, the cow, the chicken and as they are today we have to recognize our food. Our spiritual food, our physical food.

It is difficult to write to you; words have constantly to be defined.

De-finition. Words were animals as they were complete, Nature was the Being, and then you gave her a name. What you call god gave a name to Day, so it could separated him from Night so there, It separated the Sun from Moon, us from the Mother and Earth. What you call “my world” was created trough a separation. This is why we have disappeared today, The original People, into our schizophrenic desperation. We are no longer mystical, we never were shamanic; we are shy-zo-phre-nic. But this is why I tell their stories, these neo-sacred animals, the pig, the cow, the rabbit, the chicken, the donkey, the sheep: so that the People may live.

My people are the ones that are weaving blankets to its mangy dogs. My family carries an inverted thunder-bow. But we still need more humor. It is that, the Neechee Spirit. One can throw pigs in the air to heal them or “jump their bones” one can melt luxurious flowers under a slick of oil, one can do all of that in the White World. But don’t forget the beauty. I tell that the civilized world is a reservation. There is progress for everyone. Dead-alive, the ameriKKKans have gorged themselves with cheep meat; the cow replaced the bison where 400 billion of fish and 56 billion of factory farmed land animals are killed every year. The contemporary NDN is like anyone else, he belongs to Mac Donald & KFC. The farm factories are the main employers on the global reservation: the world biggest hen concentration camp is implanted on the land of our beautiful enemies the Sicangu Lakotah and our Amazonian cuz’ no longer know how to recognize the Puma as he takes shape in the weakened body of a life-stock beef. The Natural People were led to the brink of extinction by the killing of their sacred animals and are maintained in ignorance by the food imposed upon them.

The question of what “They” forced us to call food is essential: it is something that obligates us to take a decision at many times of the day. Determinant choices. People keep asking why I talk about domesticated pets rather than wild animals. But I talk about Genocide. There is a strange and unsustainable silence around the question of meat. Meat is no animal: as for myself I do not eat the flesh of a tortured domestic animal and neither do I want to hunt in the context of a “civilized man”- Giiwosewinan to coexist is not the question here – so I am called a vegetarian because I refuse to eat the flesh of a spirituraly tortured domesticated factory farm animal. But am I a oonabaaW? I adhere to the duty of histories; I know that histories meet animals who allow them to live and to express themselves.

We have to pay attention to what we accept in us, to the amount of suffering and injustice that we ingest. There is an essential affiliation between the enslavement of animals on an industrial scale and the permanent genocide of a people. I tell that civilization has intentionally made dependent people that were self-sufficient. The schools are responsible for that huge lost of knowledge: people brought themselves to underestimate the notion of the People. By this way we became domesticated animals. In order to survive, we had to adapt to something that slipped out of the Natural Reality: we have changed our original language to some kind of verbal incarnation with whom we now manage global worlds. It is an illusion to believe that we will be able to regain the land without the animals, because the animals are our language, they are the natural language of all People. We will begin to consider ourselves, as we did before, when we have understood the essence of those who we eat, those spirits in our bellies. Yes, the domesticated animals do have spirits, they are in the caves and they are waiting. The People also are waiting.

It is time for me to be as real as possible. I tell the words of Tashunka Witko “We are living in the shadow of reality”. Civilization imposes its unique aesthetic choice to the people. Civilization wants to erase the notion of tribe, the fact that we are a contemplative one. We do not believe in what you call “Creation”. As for myself, I am working to preserve the Natural Reality. It is not because no one cares anymore about reality that the reality ceases to exist. She changes forms, as she always has. This is shape-shifting. We didn’t loss the Earth. They want us to believe that we have lost her and are destroying her, but she is still there and will survive beyond us an “egocentric priorship” , she will not leave. It is not because the mother of a little native child is drinking that the motherhood ceases. We must realize that nothing can be lost. The pain, yes, is present. But remember: civilized man cannot destroy the earth, only man’s ability to live with her. The disaster is happening right now and the animal people are going, protected by the shackles of radiations. Protected in the caverns of Nookomis waiting for a parasite to exhaust its self and to retrun one day without the assistance of a terminally-uniqe and egocentric civilized man.

Am I of Contrary Society, I tell that if we keep staying dazzled by the fire of progress we will disappear.

I talk for the Thunderers: “Porc”, “Cow”, “Chicken”. So that the People may live agian.

Activists Evict pro-GMO Food Authorities from EU Offices | Earth First! Newswire

Activists Evict pro-GMO Food Authorities from EU Offices

EFSA-slams-door-on-probiotic-health-claims-again-Prunes-pass_strict_xxl

from Earth First! Newswire

The European Food Safety Authority (EFSA) in Parma, Italy, was taken over by activists yesterday, who demanded that staff leave the building.

According to Jan Op Gen Oorth, EFSA’s media officer, “EFSA’s building was stormed today by anti-GMO activists and we had to leave the building.”

The group decried the EFSA’s approval of GMOs in Europe.

EFSA released a public statement insisting that it appreciates all freedom of speech, but deplores the methods used by the activists.

NASA-funded study says “irreversible collapse” of industrial civilization likely in coming decades

By Nafeez Ahmed / The Guardian

A new study sponsored by Nasa’s Goddard Space Flight Center has highlighted the prospect that global industrial civilisation could collapse in coming decades due to unsustainable resource exploitation and increasingly unequal wealth distribution.

Noting that warnings of ‘collapse’ are often seen to be fringe or controversial, the study attempts to make sense of compelling historical data showing that “the process of rise-and-collapse is actually a recurrent cycle found throughout history.” Cases of severe civilisational disruption due to “precipitous collapse – often lasting centuries – have been quite common.”

The research project is based on a new cross-disciplinary ‘Human And Nature DYnamical’ (HANDY) model, led by applied mathematician Safa Motesharri of the US National Science Foundation-supported National Socio-Environmental Synthesis Center, in association with a team of natural and social scientists. The study based on the HANDY model has been accepted for publication in the peer-reviewed Elsevier journal, Ecological Economics.

It finds that according to the historical record even advanced, complex civilisations are susceptible to collapse, raising questions about the sustainability of modern civilisation:

“The fall of the Roman Empire, and the equally (if not more) advanced Han, Mauryan, and Gupta Empires, as well as so many advanced Mesopotamian Empires, are all testimony to the fact that advanced, sophisticated, complex, and creative civilizations can be both fragile and impermanent.”

By investigating the human-nature dynamics of these past cases of collapse, the project identifies the most salient interrelated factors which explain civilisational decline, and which may help determine the risk of collapse today: namely, Population, Climate, Water, Agriculture, and Energy.

These factors can lead to collapse when they converge to generate two crucial social features: “the stretching of resources due to the strain placed on the ecological carrying capacity”; and “the economic stratification of society into Elites [rich] and Masses (or “Commoners”) [poor]” These social phenomena have played “a central role in the character or in the process of the collapse,” in all such cases over “the last five thousand years.”

Currently, high levels of economic stratification are linked directly to overconsumption of resources, with “Elites” based largely in industrialised countries responsible for both:

“… accumulated surplus is not evenly distributed throughout society, but rather has been controlled by an elite. The mass of the population, while producing the wealth, is only allocated a small portion of it by elites, usually at or just above subsistence levels.”

The study challenges those who argue that technology will resolve these challenges by increasing efficiency:

“Technological change can raise the efficiency of resource use, but it also tends to raise both per capita resource consumption and the scale of resource extraction, so that, absent policy effects, the increases in consumption often compensate for the increased efficiency of resource use.”

Productivity increases in agriculture and industry over the last two centuries has come from “increased (rather than decreased) resource throughput,” despite dramatic efficiency gains over the same period.

Modelling a range of different scenarios, Motesharri and his colleagues conclude that under conditions “closely reflecting the reality of the world today… we find that collapse is difficult to avoid.” In the first of these scenarios, civilisation:

“…. appears to be on a sustainable path for quite a long time, but even using an optimal depletion rate and starting with a very small number of Elites, the Elites eventually consume too much, resulting in a famine among Commoners that eventually causes the collapse of society. It is important to note that this Type-L collapse is due to an inequality-induced famine that causes a loss of workers, rather than a collapse of Nature.”

Another scenario focuses on the role of continued resource exploitation, finding that “with a larger depletion rate, the decline of the Commoners occurs faster, while the Elites are still thriving, but eventually the Commoners collapse completely, followed by the Elites.”

In both scenarios, Elite wealth monopolies mean that they are buffered from the most “detrimental effects of the environmental collapse until much later than the Commoners”, allowing them to “continue ‘business as usual’ despite the impending catastrophe.” The same mechanism, they argue, could explain how “historical collapses were allowed to occur by elites who appear to be oblivious to the catastrophic trajectory (most clearly apparent in the Roman and Mayan cases).”

Applying this lesson to our contemporary predicament, the study warns that:

“While some members of society might raise the alarm that the system is moving towards an impending collapse and therefore advocate structural changes to society in order to avoid it, Elites and their supporters, who opposed making these changes, could point to the long sustainable trajectory ‘so far’ in support of doing nothing.”

However, the scientists point out that the worst-case scenarios are by no means inevitable, and suggest that appropriate policy and structural changes could avoid collapse, if not pave the way toward a more stable civilisation.

The two key solutions are to reduce economic inequality so as to ensure fairer distribution of resources, and to dramatically reduce resource consumption by relying on less intensive renewable resources and reducing population growth:

“Collapse can be avoided and population can reach equilibrium if the per capita rate of depletion of nature is reduced to a sustainable level, and if resources are distributed in a reasonably equitable fashion.”

The NASA-funded HANDY model offers a highly credible wake-up call to governments, corporations and business – and consumers – to recognise that ‘business as usual’ cannot be sustained, and that policy and structural changes are required immediately.

Although the study is largely theoretical, a number of other more empirically-focused studies – by KPMG and the UK Government Office of Science for instance – have warned that the convergence of food, water and energy crises could create a ‘perfect storm’ within about fifteen years. But these ‘business as usual’ forecasts could be very conservative.

From The Guardianhttp://www.theguardian.com/environment/earth-insight/2014/mar/14/nasa-civilisation-irreversible-collapse-study-scientists

If a Tree Falls, A Story of the Earth Liberation Front 2011

 

A rare behind-the-curtain look at the Earth Liberation Front, the radical environmental group that the FBI calls America’s ‘number one domestic terrorist threat.’

As I write this I weep with sadness and outrage at what has been lost, I write and scream and very few give a fuck . I see absolutely see nothing wrong with the destruction of civilized man and all it has built. Base on the concept that it is “progress” a nice word for the idiots to believe they have the right to live in comfort over every… Natural Being.

PROGRESS; equates to death destruction and subjection and then forcing every person into become a civilian, cooperator-contributor to the machine causing them to ignore the empathetical side of their nature.

The only solution left is to let the idiot consuming civilian eat them selves out house and home and then earth will recover on her own…. Without the egocentrism of civilized man!

ABOUT THE FILM.

In December 2005, Daniel McGowan was arrested by Federal agents in a nationwide sweep of radical environmentalists involved with the Earth Liberation Front– a group the
FBI has called America’s “number one domestic terrorism threat.”

For years, the ELF—operating in separate anonymous cells without any central leadership—had launched spectacular arsons against dozens of businesses they accused of destroying the environment: timber companies, SUV dealerships, wild horse slaughterhouses, and a $12 million ski lodge at Vail, Colorado.

With the arrest of Daniel and thirteen others, the government had cracked what was probably the largest ELF cell in America and brought down the group responsible for the very first ELF arsons in this country.

IF A TREE FALLS: A STORY OF THE EARTH LIBERATION FRONT tells the
remarkable story of the rise and fall of this ELF cell, by focusing on the transformation
and radicalization of one of its members.

Part coming-of-age tale, part cops-and-robbers thrilller, the film interweaves a verite chronicle of Daniel on house arrest as he faces life in prison, with a dramatic recounting of the events that led to his involvement with the group. And along the way it asks hard questions about environmentalism, activism, and the way we define terrorism.

Drawing from striking archival footage — much of it never before seen — and intimate interviews with ELF members, and with the prosecutor and detective who were chasing them, IF A TREE FALLS explores the tumultuous period from 1995 until early 2001 when environmentalists were clashing with timber companies and law enforcement, and the word “terrorism” had not yet been altered by 9/11.