Tag Archives: Anti-civ

In Centuries and Seconds

03 Thursday Dec 2015

Posted by in Capitalism, Climate Change, Ecological Overshoot, Empire, Environmental Degradation, Peak Oil

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From PrayforCalamity
By TDoS

—

She was a yearling. Not very large, maybe one hundred pounds I would guess, as I was able to easily hoist her body into the back of my Jeep. Gauging by the blood leaking from her ears and mouth and lack of any other visible wounds, I assumed the car that killed her struck her in the head, possibly breaking her neck. What I could not gauge was how long she had been lying dead on the side of the highway. Her eyes were open and not yet eaten by birds, and her anus was also free of any infestation. I chuckle to myself when I imagine the reaction more domesticated individuals might have if they knew that there are people like myself who assess the edibility of roadkill by the presence of uncorrupted eyes and assholes. To be fair, I also took stock of the stiffness of her body and the lack of any immediately offensive odors emanating from it. She was worth taking home for a greater look, anyway.

From a cross beam of the carport I anchored a carabiner, and I fastened another to the yearling’s hind legs so I could create a “z-rig” pulley system, effectively halving her weight so that I could hoist her body into the air and tie of the cordage without help from a second person. My partner was going to come outside and watch the dressing so she could have a greater understanding of the process, and she bundled up our daughter too, who showed no fear or anxiety concerning the large animal hanging dead before her. Gently, I explained that the deer had died, and I was going to harvest its meat for us to eat. Not yet two, she stood looking at the yearling and said, “Deer, off.”

“Yes honey, the deer is off.”
“Deer, on?”
“She can’t be turned back on. Once something dies, it cannot come back to life. But her spirit and her flesh return to the Earth.”
“Deer, off.”
“Yes baby.”

—

The year is closing as we approach the winter solstice. From the corners we inhabit, we watch the fallout from terrorist attacks in Paris and the downing of a Russian war plan by the Turkish military. Those who tally the climate statistics are telling us that 2015 is set to be the warmest year on record, globally. South Africa grapples with drought, the rainforests of the Amazon are burning, and world leaders sent to negotiate climate deals are converging on a Paris conveniently locked down by security forces preventing mass demonstrations under emergency restrictions imposed due to the aforementioned terrorist attacks. Not that it matters. Floats and puppets are fun to look at, but only a complete restructuring of society could address the challenge of climate change, and that restructuring begins with erasing existing borders and property lines, canceling existing debts, dismantling industrial infrastructure, and of course, toppling the standing systems of power. The puppets and street theater capable of such feats, I would love to see. As I have previously stated (and my blog name continually hints at) I do not believe humans capable of achieving such goals, at least, not without a little help from our friends calamity and chaos. The gatekeepers are just too well equipped to stave off conscious revolution. If you want to get into the citadel, you will just have to wait until a tornado throws a bulldozer through the wall, or a plague kills most of the guards.

Until then we watch, we wait, and we endure. We keep repeating the conventional wisdom of collapse; that which cannot be sustained, will not sustain. Rome wasn’t built in a day, and it didn’t collapse in a day, either. The collapse of a civilization is not one event, but the consummation of many events that eventually birth a catastrophe that overwhelms the ability of that civilization’s people to rebuild what has been destroyed, whether material or social.

Fast collapse and slow collapse are really the same thing, looked at from different vantage points. What is built over centuries can end in seconds.

—

November 16, 1532. Francisco Pizarro has one hundred and sixty eight men laying an ambush in the Inca city of Cajamarca. Atahualpa, the emperor of the Inca empire, arrives for a meeting with the Spanish backed by an unarmed cadre of six thousand. A friar and barely competent translator tell Atahualpa they are there, in essence, to bring the Inca into the fold of the Catholic church and the Spanish empire, and they offer him a bible as a seal of their truth. As was to be expected, and likely, the intention of the Spanish, Atahualpa rejects what he is being offered. This rejection of the bible and the truth of the Catholic church gave the Spaniards what they considered to be legal grounds to attack the Inca who had amassed there. A century of empire with its conquest, expansion, and grandeur, could be said, to have ended in the following seconds.

Those seconds, however, were the ripe culmination of years of internal strife concerning who the rightful heir to the imperial throne was, a waning ability of the empire to effectively control far flung principalities, and a plague of smallpox brought to Mesoamerica by Europeans that advanced faster than conquistadors on horseback. Political turmoil and disease were eating away at the Inca empire, and the Spanish arrived just in time to add the critical pressure necessary to break it. And they had guns.

History, of course, is complex, and the fall of the Inca empire extended beyond the massacre at Cajamarca, as Pizarro played disaffected Inca regions against the center, installed puppet emperors, and fought rebellions. As the colonization of the Inca proceeded, European diseases continued to decimate the indigenous population as well. The Inca actually learned how to effectively defeat the advantage of firearms, but the viruses ravaging their insides were too much.

Depending on where we stand, we can focus on the centuries or the seconds.

If tomorrow the Dow Jones Industrial plummeted by seventy percentage points or NATO declared war on Russia, we would likely see those seconds as the critical break between the past and the future, the old world and the new. But of course, years of maneuvering by humans and the consequences of those movements all came together to generate just the specific combination of factors required to outflank the established firewalls civilization has established to protect itself, and to outpace the efforts at rebuilding that are guaranteed in the aftermath of catastrophe. Resource scarcity primarily in the sphere of fossil fuel energy, the manipulation of capital to the point of diminishing returns by the global ultra-wealthy, the decimation of ecosystems around the world; all have played their part in dressing the set for those critical seconds that seem to hang over us like a sword.

—

How does an organism die? If you magnify the death of any given being, presumably you can find one second, one still frame in time that separates living from dying. When we die of old age in the most quintessential of circumstances – our heads atop a fluffed down pillow as we lie repose in a king-sized bed replete with Egyptian cotton sheets and a mahogany headboard, family and adorers walling in our bedside and wishing us fair travels as we draw a final breath, smile, and say something childishly simple yet agonizingly profound – a critical second passes when our heart ceases to beat, electrical impulses in our brain fade, and we’re gone. The room exhales.

But we were dying for so long. How many years had it been since our body’s ability to repair cellular breakdown was outpaced by the aging process? We had peaked decades before. From that point forward, despite every adventure, every new idea, every material acquisition, we were hurtling ever forward toward our imminent demise. Our vision blurred, so a doctor prescribed us glasses. Our heart stuttered, so we began taking pills. Our mobility waned so we got a Hov-R-Round from the Scooter Store thanks to the endless advertisements targeted towards we septuagenarians aired on day time TV. We pressed on.

Our bodies contain countless living beings and units; cells, tissues, and bacteria that all comprise the whole of what we perceive as our self. A veritable civilization that is born and advances through stages of growth and maturation until the energy necessary to maintain integrity is outpaced by diminishing returns. We insert techno-fixes of every imaginable stripe to stem the twin tides of time and entropy, buying what time we can until the inevitable enters stage left to take us by the hand and demurley return us to the soil.

Civilizations are no different. Shaped in centuries, defined in seconds, feeding the fertile soils of time. Billions of human hands and minds carving, digging, screaming, warring, building, repairing, maintaining until it just isn’t enough and the center can no longer hold. Hydraulic fracturing, negative interest rates, solar arrays and soyburgers all applied to patch the holes and to bail the bilge water. Industrial civilization passed its peak decades ago, sometime around the time when women in skirts freely attended University in Kabul and the United States didn’t need to stand guard over Wahhabist Monarchs in the House of Saud in order to keep the game of growth afloat. Selfie sticks and social media stock options are your glasses and nitroglycerin. The internet is your Hov-R-Round. Do not kid yourself into thinking this is a civilization still in the wild throws of maturation and bloom. The billions of organisms that make this civilization possible are under threat, from phytoplankton to pollinating insects and carbon sequestering trees, all of whom feed the the billions of humans who swing hammers and pour concrete and fit pipes and string lines and who somehow, by some curse of the lottery of birth, drag themselves to the factories and cubicle farms day in and day out, all to keep this storm born Galleon afloat. Shaped in so many of our precious seconds, defined in the roil of faceless centuries, feeding the fertile soils of time.

—

The car struck her head, I had guessed. Her life probably ended quickly in a split second of sound and light. Without any abrasions on the body, I assumed the meat would be well preserved by the cold evening air. With only a beam of light to guide my hands under the dark of night, I gently separated her hide from her flesh, using light strokes of my knife to cut away at the membrane that held her skin to her flesh. Something was wrong. Her skin had a green tone in places around her ribs. I cut away more, examining the muscle as I worked. The green hue, almost an electric blue really, blotted here and there on her leg muscles, like watercolor oceans on an aging map. Hoping the backstrap was untainted I continued to skin the deer, but it was hopeless. On her left hind leg a subcutaneous tear in the protective membrane had likely allowed the passage of bacteria. She must have been spun or thrown by the vehicle in some fashion that impacted her rear leg with a substantial force.

The meat was inedible. I sighed in the night. Fog from my mouth drifted upwards as I set my knife down, and lowered her body. Walking beneath the stars I carried the yearling downhill, briars grabbing at my boots, twigs snapping underfoot. I thanked her and apologized while burying her under a light blanket of leaves. Coyotes, buzzards, someone would eat her. Someone with an enviable array of gut flora. I plodded and crunched my way home to wash the blood from my hands and wrists. The smell would last for days.

Forbidden Thoughts and Sacred Obligations

12 Monday Jan 2015

Posted by in Peak Oil

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By TDoS
Originally posted at Prayforcalamity.com
—

When I was a younger man, I very much wanted to be taken seriously. To be taken seriously was to be asked your opinion. It was to be allowed a seat at the grown-up’s table in politics, economy, and all other matters that intelligent individuals busied themselves with. I wanted to be considered smart by other people who were considered smart. This meant that I had to be skeptical of any claims not supported by the dominant culture, shucking anything deemed mystical or superstitious. To be considered smart meant carrying an attitude of superiority, even open hostility towards anyone who claimed any truth not stamped with approval by the science of the dominant culture. Now I talk to trees.

My younger self would ridicule my present self, haughtily proclaiming the superiority of his well founded, reasonable ideologies. My present self would pity my younger self, and exit the conversation, too tired to expend what little communicative energy I have on someone so seemingly bereft of the ability to even momentarily entertain an idea that ran contrary to their set of inherited cultural dogma.

It is easy now to see that I was in a trap back then. As most young people are, I was attempting to make my way in a culture of accumulation, and thus I had to look and sound the part if I wanted to be accepted into the fold of “productive society.” Since abandoning any ambitions for career I have taken on various forms of employment to get by, and this has meant a lot of work in bars and restaurants. Briefly, I worked in a breakfast cafe in a college town that was home to a popular business school. Working there I would see students, mostly young white men, sitting at tables wearing ties and speaking in the language they were being conditioned to speak. It was strange to witness. I would wonder exactly where the break happened when these young men decided that they wanted to be just like their fathers. They probably wanted to be called “successful” by other people. They probably wanted to be considered smart. This would mean dressing, speaking, acting, thinking and even at their very core believing as their predecessors had initiated them to. They wanted to be taken seriously.

—

The year two thousand and fourteen was the hottest year ever recorded on planet Earth. Over the course of the year we were bombarded with statistics highlighting the peril of our time: Fifty percent of animal life has been killed over the last forty years, the Antarctic ice sheet melt has passed the point of no return, and coal use is still on the rise globally. Even the timid, watered down, almost entirely feckless mainstream US environmental movement is starting to make a tiny bit of sense, in noting that capitalism has got to go if we are to survive. Of course, much of what these liberal environmentalists are seeking is capitalist reform, but I digress.

The truth of the matter is that of course capitalism has to go in order to preserve the habitability of the planet. That’s just the beginning. All of industrial civilization must go, but because this is a forbidden concept amongst the serious folk who attend conferences, do media junkets, or – I don’t know – hold a senate seat, it will never even reach the table to be laughed at. The maintenance of the dominant culture requires that certain ideas are forbidden. Such restriction of thought is achieved in a myriad of ways, including by what Noam Chomsky termed, the “manufacturing of consent.” By and large, forbidden ideas are boxed out of public discourse by professionals who frame debate very narrowly, permitting only officially acceptable viewpoints, which then filter down to the masses.

We saw this recently with the uprisings in Ferguson, Missouri. The people of that city fought the police, and many of them had no problem declaring complete and utter disdain for the police as an institution. Despite the nearly five hundred Americans killed by police every year, and the untold number of assaults, robberies, frame ups, false arrests, and rapes committed by uniformed police officers, the dialog of so-called serious people is forbidden to ever move to a discussion of self defense against these villains, let alone abolishing them from civic life. Peter Gelderloos mentions this in his quinessential three part essay, Learning from Ferguson.

To allow people to fight back against the police, or to allow discussion of eliminating the police is forbidden because the police are a necessary component of a society of haves and have nots. In fact, I would be willing to bet there is a strong correlation between people who adamantly and unquestioningly support the police, and personal wealth, for the obvious reason that the more you have the more you have to lose. That means being happy that the taxpayers subsidize the jackboots who prevent even a public forum that might hint at discussing a redistribution of wealth.

After the Vietnam War, the propaganda ministers in the state realized that showing dead bodies on TV and in magazines had a demoralizing effect on the general public. Apparently the American population had some level of functioning empathy for other human beings, so broadcasting the corpses of dead US servicemen and even half burnt Vietnamese children soured their taste for carnage. Since realizing this, the US has locked out media that isn’t “embedded” from war zones, and despite the over a million dead in Iraq and Afghanistan, ten years of war haven’t found themselves plastered on the nightly news in any unbecoming fashion, despite the plentiful material. The children born deformed due to depleted uranium poisoning caused by US munitions should have been enough to wrench even the blood thirstiest of hawk bellies in the US, but their visages were never given a chance.

Forbidding an image and forbidding an idea are both attempted for the same reason; control. If you control what people think, you can control how they act. Even the most ardent critics of US policy will proclaim up and down their patriotism, less they be banished from serious forums. Sit and think for a few moments and I imagine you could come up with your own short list of forbidden ideas, never to be discussed, not by serious people. Civilization and its dominant culture have been practicing this tactic of control since inception, and there is an idea that has been so terrifying to the rulers of the civilized world that stamping it out has been an ongoing and bloody task for over ten thousand years. The most forbidden of ideas, is that the Earth is alive.

—

Serious people are concerned with objectivity. They perceive the universe to be a clockwork machine governed by laws and made of various inert bric-a-brac that can be manipulated to serve their purposes. Whether this manifests as a logging company cutting down a forest for timber, a meat packing concern quickening the rate at which they slaughter cows, or bulldozers scraping away layers of Earth in order to access the bitumen deposits beneath, the source of the thinking is the same.  The land is dead.  Inert.  It is raw material waiting to be put to purpose by human hands.  Further, knowledge and understanding of the universe and its lifeless bodies is to be achieved only through the application of western scientific principles. Anything that cannot be observed and quantified with the five human senses does not exist.

Even things that are alive, like trees and animals can be reduced with a trick of thinking into nothing but their component pieces. Trees don’t have brains, so they cannot think or feel or experience, so they are worthless except as corpses.  Animals may have brains, but those brains lack significant cortex or numbers of neurons, and so they cannot think or feel or experience, so they are worthless except as corpses.  Throughout the history of civilization this rationale has been applied to humans as well.  Whenever anyone is in the way of some expectation of power or wealth, they are reduced to nothingness, just a fleshy sum of their cells with a measly few watts of current surging through them.  Not sophisticated, not refined; much like animals really, and animals are worthless except as corpses, so let the homicide begin.  This mental twisting is the death rite of civilization.  It is the lullaby people in business suits sing so they can stay focused on the cash while they order another chimpanzee vivisected, purchase a new gas lease, or sign off on limited airstrikes over a civilian population.

In my life I have walked through forests clear cut for oil pipelines.  I have driven through the shale plays of West Texas.  I have seen copper mines, and coal mines, and all sorts of other massive holes blasted and scraped into the face of the planet.  Many people have seen these things.  Of course, many people work in these places and on these projects.  The difference is that upon the witnessing I feel something very somber that nags at me from the inside.  It is the feeling that gripped you as a child when you saw someone joyfully inflict pain upon someone helpless or weak while you were powerless to interfere. Because of this feeling I could never participate in ecologically destructive activities.  It would feel wrong, like treachery, like stabbing my mother in the gut for a paycheck.

And I think this feeling matters.  This feeling is part of the foundation of my personal ethos from which my principles blossom.  In short, my feelings of connectivity with the living world create in me a sense of responsibility to protect her, and a refusal to accept harming her for personal gain.  Often I wonder why so few people feel this particular empathy, but then I know the answer.  People have been trained by the dominant culture to think of all of these environmentally degrading activities as harmless.  They have been raised since childhood by people themselves raised since childhood to believe that the Earth is dead.  They have been told by respectable people to believe that forests are not alive and that plants do not feel and that at the end of the day, everything is arbitrary and meaningless.  There is an undercoat of nihilism which makes progress possible.

For generations people have been bullied into believing that the nagging in their conscience is an illusion caused by the brain.  When a forest makes you feel good, it is you fooling yourself. When you feel deep love for a place or for other living beings, it is an illusion, merely a sudden influx of serotonin in some receptor in your gray matter.  And who are you anyway?  Just some cells, some neurons, some electricity.  What is your love?  Your desire?  Your fear?  They are nothing.  Reflexes.  Chemicals.  The aimless, endless spinning of molecules through space and time.  Reduce it all down, break it into pieces.  Scatter them until you feel nothing at all. Now go make some money.  Be productive.  For Christ’s sake, be serious.

—

My friend is indigenous to the land now called Canada.  I ask him what it means to be a warrior, to have as a component of one’s culture a warrior society.  He points me to talks given by other first nations people which elucidate that in various indigenous languages the word “warrior” is understood differently than it is in English.  It isn’t aggressive, on the offense, macho, seeking to conquer.  To be a warrior is to be a shield bearer, a person who takes very seriously their sacred obligation to maintain the health of the land so that it can be passed on for many generations to come.  The ethos of such people forms their worldview, and this worldview informs their actions.  The end result is a relationship with one’s home that is not about domination and taking, but acting with reciprocity. Such a mindset is a barrier against excess and greed and wanton destruction of the land.

Under the dominant culture, there are no sacred obligations.  We are told from birth that work, production, and the pursuit of material wealth is the path taken by serious people.  Those who rebuff their instruction to accumulate for the sake of accumulation are losers and bums.  If one wants to defend their home, such intuitions are bent to the cause of imperial full spectrum dominance.  Home is converted to country, and the battlefield is determined by a board of directors.  This is not an ethos with a future.  It is a toxic set of ideas and myths that will guide human minds to the edge of the world and then over.  This idea is a parasite, and its hosts are pushing the ecosystems of the Earth to the brink.

My friend tells me about the deal the wolf made with mother Earth:

“The wolf signed a contract with Mother Earth. The contract is this. The wolf may compete with all other life for survival. The wolf may not force other life into extinction for the purpose of eliminating competition. The wolf may not damage habitat to eliminate competition. The wolf may not wage war to prevent other life from feeding on the wolf. If the wolf abides by these laws and is able to compete, the wolf will survive in brotherhood with all other life. All life signs this contract, except for a group of humans. Until those people sign on the dotted line they will be doomed. They may already be doomed.”

What strikes me about this is that to make a contract with another is to stand as equals.  Speaking of other beings or of the living planet herself as even able to enter into a contract is to grant to them the deference that they exist as you do; alive, dignified, valuable.

The dominant culture never seeks to stand equal with anything.  It seeks only to dominate.  It never presents obligations to its acolytes to defend other beings or the land.  It makes demands of the land.  The stark differences between these two perspectives is striking.  One asks you to be a warrior and to take up a shield in defense of your mother. The other commands you to take up a sword – or a plow, or an axe, or a bulldozer – and to plunge it into her breast.

I am not in any way suggesting that non-native people need to appropriate native culture.  What I am suggesting is that if the ethos of civilization goes unchallenged, then no matter how much awareness is raised and no matter how much people try to convert modern industrial society into a sustainable twin of itself, they will find only failure.  After all, as Terrence McKenna said and I have oft quoted, culture is our operating system, and the dominant culture has a starting point where the land is already dead, so how then can it take us anywhere but to a future where this founding principle is materialized?  Garbage in, garbage out.

How we go about changing the ethics, myths, and founding truths of people trapped in the cage of industrial civilization is not something I have a prescription for.  In “The Road” Cormac McCarthy wrote:

“Where you’ve nothing else construct ceremonies out of the air and breathe upon them.”

So I walk my land and I talk to the trees. Maybe they can hear me and maybe they can’t.  All of the serious people will laugh at my wasted breath.  Smart people will try to convince me that I am only talking to myself.  And maybe they are right.  Maybe I am a madman babbling over hill and holler.  But I can tell you this much for certain; I will never cut these trees down, and neither will my daughter.  So in the end, who gives a damn?

Let’s Get Critical

02 Wednesday Apr 2014

Posted by in Capitalism, Climate Change, Consumerism, Environmental Degradation

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Cross Posted from Prayforcalamity.com

“Any man who afflicts the human race with ideas must be prepared to see them misunderstood.”

HL Menken

To criticize the status quo is to invite volley after volley of personal criticism back in your own direction. I am sure this has likely been the case for a very long time, and I believe this may be partly due to the way in which humans learn through pattern recognition, as well as how the architecture of the human brain physically lays neural pathways to build understanding. Thus when an idea too astray from the usual is presented to the human mind, there is a high chance of a negative reaction because the new pattern is far too asymmetric for the current set of neural pathways to incorporate. That, or the derogator is a bored and obtuse malcontent with nothing better to do than shit all over other people on the internet.

I often write about the exploitation inherent in the model of civilization itself, and how this organizing framework which is dominant on the planet now is entirely unsustainable and will necessarily collapse catastrophically. This is some level nine stuff. By this I mean that if you have not been initiated, if you haven’t read about this topic or all of the feeder topics that lead to this conclusion, it would likely seem extreme. Thorough understanding of an issue requires prerequisite knowledge. We get to where we are by having been where we were, even philosophically and intellectually. Because my topics of critique often surround the civilization paradigm, its parts, and alternatives, I often receive flak from people which either demonstrates that they do not fully understand the gravity of the issues, or which merely indicts me as complicit in civilization’s crimes. The former generally comes in the form of people arguing that technology will remedy all of the converging crises faced and created by civilization. The latter is far more frustrating, as it is usually some pathetic attempt at a “got’chya!” moment where someone tries to defeat my greater thesis by pointing out my use of a computer or some other trapping of civilization. “Hypocrite!” they cry.

The hypocrisy claim is everywhere you find people critiquing any facet of the status quo. Antiwar activists who protested the Iraq war were called hypocrites for using gasoline. Occupy Wall Street participants were called hypocrites for using Apple products. My friends in forest defense have been called hypocrites for using paper. As an anti-civ anarchist I have been called a hypocrite for everything from having moved into a house during the winter, to having gone to the hospital when after forty hours of labor at home with a midwife, my partner was physically exhausted and wanted access to drugs so she could sleep. Every time these criticisms are leveled, it becomes a major energy suck to explain exactly how nonsensical they are. I would like to here dedicate this essay to shredding the “hypocrisy” argument once and for all, so it can forever be linked to by activists and social critics of all platforms and stripes, who neither have the time nor energy to swat at the many zombie hordes who become agitated when new ideas are presented to them which run counter to the comfortable patterns that they are used to, and who then proceed to scream “hypocrite!” in place of an actual counter argument.

—

Jean-Paul Sartre wrote, “Hell is other people.” Despite my anti-civ analysis, I am no misanthrope. Civilization is a system of organization, a power arrangement in which a small few control the many. Using their power, these few exploit the lands and beings around them so they can grow their power and comfort at the expense of others. Industrial civilization takes this paradigm full tilt and is wiping out habitat and species at a mortifying rate. Understanding this does not cause me to hate my species, but rather to be eager to help them understand why we must pursue new organizational methods. Still, the uphill battle of convincing fellow humans, especially those who are net beneficiaries of this destructive and exploitative set of arrangements, can be at times an infuriating engagement. Of course, this is not because I need people to immediately agree with me, but if they don’t, I do prefer they focus on challenging the content of my statements as opposed to nit picking the content of my life.

In “The Fall,” Albert Camus wrote, “Everyone insists on his innocence, at all costs, even if it means accusing the rest of the human race and heaven itself.” I believe that it may be this personal insistence on one’s innocence which leads people to quickly cry “hypocrite!” at those who critique the status quo. Because we are all mired in this paradigm, when it is critiqued, some individuals feel that the critique is of them individually, likely due to a personal identification with the system. Thus critiques become personal attacks against which they must defend themselves. “If the system is guilty, then I am guilty, and I’m not guilty!”

The need for personal innocence runs deeper. If a critique against an overarching paradigm such as a government, capitalism, or civilization itself seems irrefutable, this can invoke in some a certain need to then utilize this new information as part of their own personal ethos. The problem here, is that this will mean that person will feel compelled to act accordingly with this information, and the actions required may seem difficult, uncomfortable, or frightening. For instance, if you’re told that capitalism is exploitative because employers retain the surplus labor value generated by their employees, and you happen to be a business owner, this new understanding will mean one of two things: either you rearrange the operating model of your business to fairly compensate your employees for their labor, effectively making them cooperative partners, or you change nothing but must go through life recognizing that you profit off of the exploitation of others. Here, your internal need to perceive yourself as innocent, or at least to believe yourself a good person, will run counter with your open acknowledgement that you exploit people for a living. What to do then to keep the ego in tact?

If the action required to fall in line with the new ethos created by accepting new information is too hard, too uncomfortable, or you just don’t want to do it, you must justify inaction. Justifying inaction will be achieved possibly by denying the veracity of the new information. Like most capitalists in this scenario, you could convince yourself that your entrepreneurial and risk taking spirit give you the right to take the surplus labor value generated by the people you employ indefinitely. Of course, the justifications are endless.

In some cases though, if the new information received cannot be deflected through argument or justification, and the need to preserve one’s picture of their innocence is too great, then calling into question the character or behavior of the information’s purveyor can also suffice. For instance, if an activist is working to halt fossil fuel extraction for the myriad reasons that such a halting would be beneficial, it can be difficult to disagree with this activist on a purely argumentative level. How could you? Deny climate change? Deny ozone killing trees? Deny the death and destruction from Alberta, to the Gulf of Mexico, to the Niger Delta? On an argumentative level, you’d be wrong every time. However, you could call into question the activist’s use of fossil fuels, thereby deflecting the conversation, and basically insinuating that, as Camus also wrote in The Fall, “We are all in the soup together.” Because hey, if we’re all guilty, then none of us are guilty, am I right?

In the fall of 2012, I was in Texas working with the Tar Sands Blockade using direct action tactics to shut down construction of the Keystone XL Pipeline. On the side of a highway north of Nacogdoches, I sat with some friends as our comrades were perched on platforms fifty feet in the air with their support lines tied to heavy machinery, effectively making the machines unusable lest their operators not mind killing these young people. There were a surprising amount of supporters for rural east Texas, but of course, there were plenty of people who made sure we were aware of their disdain for us. One such person passed by, slowed down, and said “I bet you used a pick up truck to get that stuff out here.” In his mind, this was a real zinger. I replied, “Of course we did. Why wouldn’t we?”

There are a slew of reasons why this man’s comment contained zero validity as a critique of our action. For one, the gasoline we used did not come from that as of yet unfinished pipeline. Also, though I wouldn’t, I could claim to be against tar sands bitumen, but not conventional crude. But really the truth is that anti-extraction activists are making what economists would even defend as an intelligent bargain; using X amount of fossil fuels to prevent the extraction of a million times X. Of course I would use a tank of gasoline to prevent the daily extraction and transportation of hundreds of thousands of barrels of bitumen. Not only am I seeking a massive net gain for the ecology of the planet, I am also not using any more fossil fuels than I would have used had I gone to work that day anyway.

In the same vein, it is not hypocrisy to write a book about the ills of deforestation. Though it may be printed on paper, it has the potential to affect policy which will then lessen the total amount of deforestation. Not to mention, the loggers are going to log and the publishing company is going to publish. Using those resources to ultimately dismantle that destructive activity is actually the best use for them. So no, the person who posts on the internet about the ravages of mountain top removal coal mining or hydraulic fracturing for natural gas isn’t a hypocrite. They are cleverly utilizing the paradigm’s resources to expose its flaws to the light of scrutiny, in the hope that the consciences of people will be stirred to ultimately upend the paradigm itself. This is, in fact, the most ethical use of the resources generated by destructive industrial activity.

Using the master’s tools to dismantle the master’s house is to be encouraged.

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It feels ridiculous to even have to lay this out, but the “hypocrisy” barb is flung far too often and dismantled far too little. What’s worse, is that hypocrisy in this regard isn’t even being understood correctly. According to wikipedia:

“Hypocrisy is the state of falsely claiming to possess virtuous characteristics that one lacks. Hypocrisy involves the deception of others and is thus a kind of lie. Hypocrisy is not simply failing to practice those virtues that one preaches. Samuel Johnson made this point when he wrote about the misuse of the charge of “hypocrisy” in Rambler No. 14:

Nothing is more unjust, however common, than to charge with hypocrisy him that expresses zeal for those virtues which he neglects to practice; since he may be sincerely convinced of the advantages of conquering his passions, without having yet obtained the victory, as a man may be confident of the advantages of a voyage, or a journey, without having courage or industry to undertake it, and may honestly recommend to others, those attempts which he neglects himself.

Thus, an alcoholic’s advocating temperance, for example, would not be considered an act of hypocrisy as long as the alcoholic made no pretense of sobriety.”

This being understood, we can unequivocally state that a forest defense activist who prints pamphlets about saving tracts of woodland is not a hypocrite, unless they also claim to never use any forest products. Sure, there is a reasonable expectation that people who see a social ill will do their best to avoid adding to that ill, but sometimes the requirements of society horseshoe people into activity even they do not appreciate because the alternative options are worse or non-existent. Of course, this is where detractors will still claim that if an activist wants to save the forests, that they should cease using anything made from trees because consumer demand is behind all economic activity. Ignoring the obvious benefits of the trade off between printing five hundred pamphlets to save five hundred acres of woodlands, I think further disemboweling of this notion about consumer choice activism is also necessary.

Derrick Jensen writes about how he got in an argument with a man who accused him of being just as responsible for deforestation as Weyerhaeuser because he used toilet paper:

“Here, once again, is the real story. Our self-assessed culpability for participating in the deathly system called civilization masks (and is a toxic mimic of) our infinitely greater sin. Sure, I use toilet paper. So what? That doesn’t make me as culpable as the CEO of Weyerhaeuser, and to think it does grants a great gift to those in power by getting the focus off them and onto us.

For what, then, are we culpable? Well, for something far greater than one person’s work as a technical writer and another’s as a busboy. Something far greater than my work writing books to be made of the pulped flesh of trees. Something far greater than using toilet paper or driving cars or living in homes made of formaldehyde-laden plywood. For all of those things we can be forgiven, because we did not create the system, and because our choices have been systematically eliminated (those in power kill the great runs of salmon, and then we feel guilty when we buy food at the grocery store? How dumb is that?). But we cannot and will not be forgiven for not breaking down the system that creates these problems, for not driving deforesters out of forests, for not driving polluters away from land and water and air, for not driving moneylenders from the temple that is our only home. We are culpable because we allow those in power to continue to destroy the planet. Yes, I know we are more or less constantly enjoined to use only inclusive rhetoric, but when will we all realize that war has already been declared upon the natural world, and upon all of us, and that this war has been declared by those in power? We must stop them with any means necessary. For not doing that we are infinitely more culpable than most of us—myself definitely included— will ever be able to comprehend.”

He continues:

“To be clear: I am not culpable for deforestation because I use toilet paper. I am culpable for deforestation because I use toilet paper and I do not keep up my end of the predator-prey bargain. If I consume the flesh of another I am responsible for the continuation of its community. If I use toilet paper, or any other wood or paper products, it is my responsibility to use any means necessary to ensure the continued health of natural forest communities. It is my responsibility to use any means necessary to stop industrial forestry.”

I believe it is dangerous to convince people that their only power is in their purchasing decisions, because this relegates people to being mere consumers, not active citizens, let alone autonomous beings who define their own struggles, explore a diversity of tactics, and experiment to find new and effective measures for countering power. It also reduces all of society to nothing but customer transactions. Doing so ignores the power people have to protest, blockade, persuade, legislate, and sometimes, to overthrow. Would advocates of consumer choice activism stand by the idea that American revolutionaries should merely have boycotted tea, stamps and British products? Would they advocate that these revolutionaries should have instead of smashing windows, burning buildings, and fighting back against the crown have instead started their own competing tea trading companies? How about American slavery? Was the real solution that abolitionists and free blacks should have started competing fiber plantations in the north, hoping to push slave produced cotton out of business? Should we brand Captain John Brown a hypocrite for not wearing fair trade worker owned flax linen pants when he raided Harper’s Ferry seeking weapons with which to start a slave revolt? Preposterous!

Fighting against a behemoth industry that is interwoven into the state apparatus and has insulated itself as a central pillar of day to day operations is not something easily done. For one to claim they know exactly how to win such a fight is audacious. When it comes to the extraction industries, there is a large buffer where no matter how much the public cuts their consumption, the state will offset their financial losses through subsidies and purchases. The US government will happily buy discount oil for the fifth armored division after a civilian boycott lowers the price. Because of this, all forms of resistance are welcome and necessary, and it should be understood that attacking such a monolithic industry requires people hammering away, figuratively and literally, on every possible front. If it takes two million barrels of oil to power the cars and trucks necessary to organize the ten thousand strong blockade that cripples the refinery complex at the Port of Houston, well hell, oil well spent.

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Those who demand lifestyle purity of anyone who ever raises a critique of any facet of the status quo are creating a double bind paradigm of hypocrites and extremists so to establish two camps into which they can then package critics in order to isolate and ignore them. The hypocrite camp is obvious. By misdiagnosing via a false definition someone who is against civilization as a hypocrite because they use electricity to write their thoughts online, these detractors can in their own minds, suggest there is no reason to take the critique seriously. But suppose the anti-civ critic did achieve lifestyle purity. Suppose that they lived in a wigwam in the woods that they constructed themselves from branches and deer hides. Imagine that this person walked to the center of town every weekend in haggard clothing they had pulled from thrift store dumpsters and then this person stood on a bench to shout about the ills of industry and hierarchy. Is it likely that this person would be taken seriously? Of course not! They would be labeled an extremist. Passersby would write this person off as insane before listening to argument one. There is no middle ground in this double bind, and that is the point. Those who would cry from the wilderness about the death and the misery that civilization brings will forever be stripping more and more from their lives in a futile effort to gain recognition, to be valid in the eyes of those who called them hypocrites, until one day they are branded as lunatics, if they are not unheard and unseen, exactly as their detractors want them to be.

On this, we should remember too, that there are people who have achieved this lifestyle purity. They are the tribal peoples around the world who never have been drawn into the net of civilization. They are the global poor who do not benefit from the burning of coal or the sinking of copper mines. And their voices consistently go unheard. In fact, their voices are almost ubiquitously silenced. What do the defenders of the status quo say to the Kayapó, Arara, Juruna, Araweté, Xikrin, Asurini and Parakanã peoples who are fighting the construction of the Belo Monte dam which threatens their survival? What do the defenders of the status quo say to the animals and plants who have been nothing but victims in the story of human progress? There is no inconsistency in their lives. No iPhone to scoff at, no power tool, no window fan. What is the excuse for denying their right to live? What is the excuse for exterminating them and pretending it isn’t happening? Why is it OK to deny their pleas?

Analysis and critique precede action. Without first understanding a system and describing its flaws, it will never be repaired or replaced. To assert that one must excise themselves from a system prior to criticizing it is asinine, especially so when the system being criticized is a global power structure with tentacles in almost every geographical region. Such assertions if considered legitimate would render critique impossible. They are also so implausible as to essentially be nothing more than a dismissal of critique, a backhanded way of saying “Shut up!” To be sure, the horrors of the dominant culture always have required a silencing of those it would make victims, so such behaviors amongst the denizens of civilization should come as no surprise, but they have never been and will never be intellectually or academically valid.

If you are in a prison, eating the food from the cafeteria does not mean you accept being a prisoner. Likewise, if you are a prisoner and you detest the prison and the system that put you there with every fiber of your being, you are not a hypocrite for allowing the prison doctor to treat you. Navigating life in a system of dominance, violence, and control is difficult and miserable, and if you have any designs to resist, whether to organize others on the inside with you to demand improvement of conditions, or to dig a tunnel and to escape, staying well fed and healthy in the mean time will be necessary for your success. While you fight, while you resist, use what you must to survive, especially in light of the fact that not doing so will not bring down the walls around you.

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With the ever worsening issue of climate change, on top of the issues of political rot, net energy decline, and economic sclerosis, there will be more and more critique and analysis of exactly how societies are breaking down and what people should do in response. With this will come wave after wave of nonsense rebuttal to muddy the waters. At least when the defense of the status quo defers to indicting the behavior of the critics themselves, we can likely presume that their critiques are probably accurate, or at least that the status quo defender has no legitimate argument. For if the detractor had a legitimate counter analysis, they would present it. Attacking the messenger is behavior of the beaten. If I say “we need to abolish fossil fuels because they cause too much ecological damage” and someone responds “but you use gas in your chainsaw,” they have not displayed that my statement is untrue. In fact, there is a tacit admission that what I am saying is true, they just want to drag me down into the muck as if I’m not already standing in it.

Yes, I am knee deep in the shit of global industrial capitalist civilization. Yes, circumstances have me dancing from rock to rock, trying to avoid participating in the destructive protocols of the dominant culture, and obliging to where it makes strategic sense to do so. Most people understand this. Most people understand the nuance between having and living an ethic in a complex world which leaves little to our individual control. Those who would deny this reality in order to deny your point are a nuisance at most. Hell is not other people, just other people in the comments section on the internet.