Category Archives: Activism

The Stomach-churning Violence of Monsanto, Bayer and the Agrochemical Oligopoly

Posted on by
4

By Colin Todhunter

Source: RINF

As humans, we have evolved with the natural environment over millennia. We have learned what to eat and what not to eat, what to grow and how to grow it and our diets have developed accordingly. We have hunted, gathered, planted and harvested. Our overall survival as a species has been based on gradual, emerging relationships with the seasons, insects, soil, animals, trees and seeds. And out of these relationships, we have seen the development of communities whose rituals and bonds have a deep connection with food production and the natural environment.

However, over the last couple generations, agriculture and food production has changed more than it had done over previous millennia. These changes have involved massive social upheaval as communities and traditions have been uprooted and have entailed modifying what we eat, how we grow our food and what we apply to it. All of this has been driven by geopolitical concerns and powerful commercial interests with their proprietary chemicals and patented seeds. The process of neoliberal globalisation is accelerating the process as farmers are encouraged to produce for global supply chains dominated by transnational agribusiness.

Certain crops are now genetically engineered, the range of crops we grow has become less diverse, synthetic biocides have been poured on crops and soil and our bodies have been subjected to a chemical bombardment. We have arrived at a point where we have lost touch with our deep-rooted microbiological and social connection with nature and have developed an arrogance that has placed ‘man’ above the environment and all other species. One of the consequences is that we have paid an enormous price in terms of the consequent social, environmental and health-related devastation.

Despite the promise and potential of science, it has too often in modern society become a tool of vested interests, an ideology wrapped in the vestiges of authority and the ‘superstition’ that its corporate-appointed priesthood should not be challenged nor questioned. Instead of liberating humankind, it has now too often become a tool of deception in the hands of companies like Monsanto, Bayer and Syngenta which make up the oligopoly that controls what is an increasingly globalised system of modern food and agriculture.

These corporations have successfully instituted the notion that the mass application of biocides, monocropping and industrial agriculture are necessary and desirable. They are not. However, these companies have used their science and propaganda to project certainty in order to hide the fact that they have no real idea what their products and practices are doing to human health or the environment (and in cases when they do know, they do their best to cover it up or hide behind the notion of ‘commercial confidentiality‘).

Based on their limited, tainted studies and co-opted version of science, they say with certainty that, for example, genetically engineered food and glyphosate are ‘safe’. And when inconvenient truths do emerge, they will mobilise their massive lobbying resources to evade regulations, they will seek to hide the dangers of their products or they will set out to destroy scientists whose findings challenge their commercial bottom line.

Soil microbiologists are still trying to fully comprehend soil microbes and how they function as anintegrated network in relation to plants. The agrochemical sector has little idea of how their biocides have affected soils. It merely churns out public relations spin that their inputs are harmless for soil, plants and human health. Such claims are not based on proper, in-depth, long-term studies. They are based on a don’t look, don’t find approach or a manipulation of standards and procedures that ensure their products make it on to the commercial market and stay there. The devastating impacts on soil are increasingly clear to see.

And what are these biocides doing to us as humans? Numerous studies have linked the increase in pesticide us with spiralling rates of ill health. Kat Carrol of the National Health Federation is concerned about the impacts on human gut bacteria that play a big role in how organs function and our neurological health. The gut microbiome can contain up to six pounds of bacteria and is what Carroll calls ‘human soil’. She says that with their agrochemicals and food additives, powerful companies are attacking this ‘soil’ and with it the sanctity of the human body.

And her concerns seem valid. Many important neurotransmitters are located in the gut. Aside from affecting the functioning of major organs, these transmitters affect our moods and thinking. Feed gut bacteria a cocktail of biocides and is it any surprise that many diseases are increasing?

For instance, findings published in the journal ‘Translational Psychiatry’ provide strong evidence that gut bacteria can have a direct physical impact on the brain. Alterations in the composition of the gut microbiome have been implicated in a wide range of neurological and psychiatric conditions, including autism, chronic pain, depression, and Parkinson’s Disease.

Environmental campaigner Dr Rosemary Mason has written extensively on the impacts of agrochemicals (especially glyphosate) on humans, not least during child and adolescent development. In her numerous documents and papers, she cites a plethora of data and studies that link the use of agrochemicals with various diseases and ailments. She has also noted the impact of these chemicals on the human gut microbiome.

Writing in The Guardian, Mo Costandi discusses the importance of gut bacteria and their balance. In adolescence the brain undergoes a protracted period of heightened neural plasticity, during which large numbers of synapses are eliminated in the prefrontal cortex and a wave of ‘myelination’ sweeps across this part of the brain. These processes refine the circuitry in the prefrontal cortex and increase its connectivity to other brain regions. Myelination is also critical for normal, everyday functioning of the brain. Myelin increases a nerve fibre’s conduction velocity by up to a hundred times, and so when it breaks down, the consequences can be devastating.

Other recent work shows that gut microbes control the maturation and function of microglia, the immune cells that eliminate unwanted synapses in the brain; age-related changes to gut microbe composition might regulate myelination and synaptic pruning in adolescence and could, therefore, contribute to cognitive development. Upset those changes, and, As Mason argues, there are going to be serious implications for children and adolescents. Mason places glyphosate at the core of the ailments and disorders currently affecting young people in Wales and the UK in general.

Yet we are still being subjected to an unregulated cocktail of agrochemicals which end up interacting with each other in the gut. Regulatory agencies and governments appear to work hand in glove with the agrochemical sector.

Carol Van Strum has released documents indicating collusion between the manufacturers of dangerous chemicals and regulatory bodies. Evaggelos Vallianatos has highlighted the massive fraud surrounding the regulation of biocides and the wide scale corruption at laboratories that were supposed to test these chemicals for safety. Many of these substances were not subjected to what was deemed proper testing in the first place yet they remain on the market. Shiv Chopra has also highlighted how various dangerous products were allowed on the commercial market and into the food chain due to collusion between these companies and public officials.

Powerful transnational corporations are using humanity as their collective guinea pig. But those who question them or their corporate science are automatically labelled anti-science and accused of committing crimes against humanity because they are preventing their products from being commercialised ‘to help the poor or hungry’. Such attacks on critics by company mouthpieces who masquerade as public officials, independent scientists or independent journalists are mere spin. They are, moreover, based on the sheer hypocrisy that these companies (owned and controlled by elite interests) have humanity’s and the environment’s best interests at heart.

Many of these companies have historically profited from violence. Unfortunately, that character of persists. They directly profit on the back of militarism, whether as a result of the US-backed ‘regime change’ in Ukraine or the US invasion of Iraq. They also believe they can cajole (poison) nature by means of chemicals and bully governments and attack critics, while rolling out propaganda campaigns for public consumption.

Whether it involves neocolonialism and the destruction of indigenous practices and cultures under the guise of ‘development’, the impoverishment of farmers in India, the twisting and writing of national and international laws, the destruction of rural communities, the globalisation of bad food and illness, the deleterious impacts on health and soil, the hollowing out of public institutions and the range of human rights abuses we saw documented during The Monsanto Tribunal, what we are witnessing is structural violence in many forms.

Pesticides are in fact “a global human rights concern” and are in no way vital to ensuring food security. Ultimately, what we see is ignorance, arrogance and corruption masquerading as certainty and science.

“… when we wound the planet grievously by excavating its treasures – the gold, mineral and oil, destroy its ability to breathe by converting forests into urban wastelands, poison its waters with toxic wastes and exterminate other living organisms – we are in fact doing all this to our own bodies… all other species are to be enslaved or driven to extinction if need be in the interests of human ‘progress’… we are part of the same web of life –where every difference we construct artificially between ‘them’ and ‘us’ adds only one more brick to the tombstone of humankind itself.” – from ‘Micobes of the World Unite!’ By Satya Sager

‘New World Order’ is falling apart

Posted on by
2

By Wayne Madsen

Source: Intrepid Report

One of the more welcomed outcomes of the paring back of the U.S. State Department bureaucracy is the elimination of scores of “status quo enthusiasts.” Since the end of World War II, the State Department’s ranks have been populated by foreign service officers and career diplomats who have championed the international status quo.

These minions of Foggy Bottom received encouragement for their protective stance on post-World War II and the Cold War in President George H. W. Bush’s speech on September 11, 1990, which was titled, “Toward a New World Order.” Under the “new world order,” regional and global security concerns would supplant democratic independence movements. The immediate effect of this “order” was brutal crackdowns on secession in the periphery of the former Soviet Union, including Abkhazia, South Ossetia, Nagorno-Karabakh, Transnistria, as well as in Somalia, the Kurdish regions of Iraq and Turkey, East Timor, Sudan, and Ethiopia. However, in Yugoslavia, which the United States and European Union wanted to see dissolved, secessionists in seven constituent states were encouraged to secede from the federation. That resulted in the bloodiest military conflicts in Europe since World War II.

Leaders of secessionist groups visiting Washington were traditionally shunned by the State Department. These hapless would-be presidents and prime ministers would be lucky to meet with a low-ranking State Department employee. However, if their independence movements were championed by the Central Intelligence Agency, they would get red carpet treatment. Such was the case with Secretary of State Madeleine Albright’s favorite Balkans “toy boy,” Hashim Thaci, the leader of the terrorist Kosovo Liberation Army and now president of the Republic of Kosovo, which was carved out of Serbia but is still unrecognized by many of the world’s most important nations, including China and Russia.

Today, one of the most-commonly seen words in State Department Country Desk reports is “secession.” In the past, State Department senior bureaucrats would be raising this development with the secretary of state as a major threat to U.S. interests. The CIA would then be instructed to remedy the situation by providing intelligence support to the countries where secessionist activity was a rising problem. “Support” would range from intelligence assistance to full-blown military aid.

As the United States recedes from the “world’s only superpower” status, to the chagrin of neoconservatives who are pouring into the Donald Trump administration in order to right the capsizing ship-of-state, secessionist activity is seen from the streets of Catalonia, which recently re-elected a pro-independence parliament, to virtual city-states in Mexico, which are increasingly going it alone to offset the breakdown in federal security and law enforcement support.

In the secessionist-minded Republika Srpska, a restive constituent region of the Bosnia-Herzegovina federation, Serbian nationalists have held a banned “statehood” celebration in the regional capital of Banja Luka. Srpska President Milorad Dodik demanded more autonomy for his region, declaring there were two Serbian states, Serbia and Republika Srpska. Present at the banned event were Serbian Defense Minister Aleksandar Vulin, Interior Minister Nebojsa Stefanovic, and former Serbian President Tomislav Nikolic. Joining them was Anatoly Bibilov, the president of the breakaway Republic of the Republic of South Ossetia–the State of Alania in the Caucasus region.

To the consternation of Eurocrats in Brussels and in the Balkans, also in attendance was Aleksandar Karadjordjevic and his wife, the heirs presumptive to the throne of the former Yugoslavia, and Johann Gudenus, the chairman of the Austrian Freedom Party (FPO), which makes up half of the governing coalition of Austria. Dodik awarded a Republika Srpska medal to Austrian Vice-Chancellor Hans Christian Strache, the leader of the FPO faction in the Austrian government. In the past, such an international outpouring of support for a secessionist-minded republic would have resulted in a flurry of diplomatic protests and démarches from the State Department.

After a recent election returned a coalition of pro-independence Catalonian parties to a majority of 70 seats in the Catalonian 135-seat parliament, the neofascist Madrid government of Mariano Rajoy has been put into a quandary. The Catalonian parliament has re-elected former Catalonian President Carles Puigdemont, who was removed by Rajoy after an October 1, 2017, referendum that favored independence. Puigdemont, who is in self-exile in Belgium, where he has the support of the powerful Flemish pro-independence party, faces arrest by the Madrid regime if he returns to Catalonia. The thuggish reaction by the Rajoy regime has engendered sympathy for the Catalonian cause in other secessionist-minded regions of Spain, including the Basque region, Valencia, and Galicia, and around the world.

The case of Catalonia has resulted in popular blowback against Spain from other parts of Europe, including Scotland, which is demanding a second referendum on independence upon Britain’s exit from the European Union. Support for continued membership in the EU has also increased demands for independence from Wales and Northern Ireland in the United Kingdom.

Taking a cue from the Madrid government, Nigerian authorities recently arrested Cameroonian Anglophone secessionist movement leader Sessekou Julius Ayuk Tabe, along with some of his aides, in the Nigerian capital of Abuja. The arrests came after Cameroon accused Nigeria of harboring supporters of the breakaway region of Ambazonia on the Nigerian side of the border. French-speaking Cameroon considers the English-speaking secessionist movement to be a “terrorist” organization, the usual appellation assigned by Third World dictatorships to pro-democracy groups and movements.

The newly-inaugurated president of Somaliland, Muse Bihi Abdi, was received with full diplomatic honors on his first trip abroad to neighboring Djibouti. What makes this newsworthy is that no country has formally recognized Somaliland’s self-declared independence from Somalia, even though the country has been independent for 19 years. Somaliland, which has its own currency and issues its own passports, maintains an effective government as compared to that of Somalia’s. In the past, Djibouti’s full honors for the Somaliland president would have resulted in a curt diplomatic note from the U.S. embassy in Djibouti for extending de facto recognition of Somaliland. There is now a scramble for military and political influence in the Horn of Africa by the United States, China, France, Turkey, Germany, Russia, Japan, Britain, the United Arab Emirates, Iran, Saudi Arabia, Egypt, and Qatar.

The UAE sees Somaliland and a restored independent South Yemen as in its national interests, hence, the oil-rich federation is establishing de facto bases in Somaliland’s port of Berbera, the Yemeni island of Socotra in the Gulf of Aden, and two key Yemeni islands in the Red Sea: Perim and Kamaran. In the past, the United States, which always wanted Socotra for its own military use, merely because it was once a Soviet intelligence base, would have threatened Yemen and the UAE with reprisals. However, Yemen is a failed state and the UAE is now overshadowing American influence in the Red Sea/Gulf of Aden region.

In Mexico, the town of Tancítaro, which lies deep within the drug cartel-controlled state of Michoacán, has decided to establish a de facto city-state. The “avocado capital of the world” is now governed by a “junta,” which is backed by wealthy avocado growers who have hired their own security force to contend with the narco-gangs. Similar quasi-city states have been established in Monterrey, where local businesses have taken over security duties from corrupt police, and Ciudad Nezahualcóуotl (or “Neza”), outside of Mexico City, where the local leftist administration has established its control over the local police, monitoring their every activity for corruption or human rights abuses.

The Algerian government has decided, after years of opposition, to acceding to some of the demands of the minority Berber Kabylie Independence Movement. Amazigh, the Berber language, is now an official language of Algeria. Algeria now celebrates January 12 as Yennayer, the Amazigh New Year. An Amazigh language academy is now planned in Algeria. In the past, the U.S. State Department, influenced by U.S. oil and gas firms active in southern Algeria, would have been aghast at concessions by the Algerian government to Berber nationalists. In what worries Spain, Amazigh is now the third most widely spoken language in Catalonia, after Spanish and Catalan. The Catalans and Amazigh share common ancient roots that have manifested themselves in modern cooperation to advance their statehood goals.

In India, some “scheduled tribals,” the name assigned by the government to indigenous tribal groups, are examining historical documents between British colonial officials and their own past leaders and are discovering they have every right to independence from India. Indian police recently arrested for “sedition” the 83-year-old Ramo Birua, from a village in Jharkhand state, because he called for the raising of the flag of an independent Kolhan state. Birua and his followers cited the rule imposed in 1837 by the British Agent for Kolhan region, Sir Thomas Wilkinson. The “Wilkinson Rule” stipulated that the existing civil and criminal laws of tribal states would be recognized by the British authorities. India’s independence did nothing to change the Wilkinson Rule, thus, “scheduled tribes” across India have a legal right to go their own way. In the case of Mr. Birua, he claims his tribe’s right to sovereignty is ensured by British Queen Elizabeth II, as the heir to Queen Victoria, the British monarch whose royal imprimatur was conferred upon the Wilkinson Rule.

Even within the United States, there is talk of “autonomy” by states from federal intrusions. Colorado is prepared to fight the Trump administration’s stated crack down on marijuana sales. In Colorado and other states that have legalized marijuana, Democratic and Republican officials are prepared to fight the Drug Enforcement Administration in any moves against their legalized medical and recreational marijuana industries. The same applies to federal authority to conduct offshore oil exploration and drilling. California, which has also declared its independence from Trump’s withdrawal from the Paris Climate Accord, is standing opposed to drilling in its Pacific waters. Florida successfully persuaded Trump to exempt it from the drilling order, however, Virginia, North Carolina, and other states are seeking similar exemptions. Other matters that are driving states’ rights rebellions against Washington are in the areas of immigration, federal land use, engine emissions standards, voting rights, health care, and public education. Puerto Rico and the U.S. Virgin Islands, abandoned by Washington after repeated hurricane disasters, are subtly re-evaluating their previous opposition to independence.

The demise of neo-colonialist busybody diplomats at the State Department has ushered a “global spring,” where both active and long-dormant independence movements are seeing glimmers of hope for their own nation-states.

The Cost of Resistance

Posted on by
3

 

(Museum of the Revolution, León, Nicaragua)

By Chris Hedges

Source: TruthDig

Resistance entails suffering. It requires self-sacrifice. It accepts that we may be destroyed. It is not rational. It is not about the pursuit of happiness. It is about the pursuit of freedom. Resistance accepts that even if we fail, there is an inner freedom that comes with defiance, and perhaps this is the only freedom, and true happiness, we will ever know. To resist evil is the highest achievement of human life. It is the supreme act of love. It is to carry the cross, as the theologian James Cone reminds us, and to be acutely aware that what we are carrying is also what we will die upon.

Most of those who resist—Sitting Bull, Emma Goldman, Malcolm X and Martin Luther King Jr.—are defeated, at least in the cold calculation of the powerful. The final, and perhaps most important quality of resistance, as Cone writes, is that it “inverts the world’s value system.” Hope rises up out of defeat. Those who resist stand, regardless of the cost, with the crucified. This is their magnificence and their power.

The seductive inducements to conformity—money, fame, prizes, generous grants, huge book contracts, hefty lecture fees, important academic and political positions and a public platform—are scorned by those who resist. The rebel does not define success the way the elites define success. Those who resist refuse to kneel before the idols of mass culture and the power elites. They are not trying to get rich. They do not want to be part of the inner circle of the powerful. They accept that when you stand with the oppressed you get treated like the oppressed.

The inversion of the world’s value system makes freedom possible. Those who resist are free not because they have attained many things or high positions, but because they have so few needs. They sever the shackles used to keep most people enslaved. And this is why the elites fear them. The elites can crush them physically, but they cannot buy them off.

The power elites attempt to discredit those who resist. They force them to struggle to make an income. They push them to the margins of society. They write them out of the official narrative. They deny them the symbols of status. They use the compliant liberal class to paint them as unreasonable and utopian.

Resistance is not, fundamentally, political. It is cultural. It is about finding meaning and expression in the transcendent and the incongruities of life. Music, poetry, theater and art sustain resistance by giving expression to the nobility of rebellion against the overwhelming forces, what the ancient Greeks called fortuna, which can never ultimately be overcome. Art celebrates the freedom and dignity of those who defy malignant evil. Victory is not inevitable, or at least not victory as defined by the powerful. Yet in every act of rebellion we are free. It was the raw honesty of the blues, spirituals and work chants that made it possible for African-Americans to endure.

Power is a poison. It does not matter who wields it. The rebel, for this reason, is an eternal heretic. He or she will never fit into any system. The rebel stands with the powerless. There will always be powerless people. There will always be injustice. The rebel will always be an outsider.

Resistance requires eternal vigilance. The moment the powerful are no longer frightened, the moment the glare of the people is diverted and movements let down their guard, the moment the ruling elites are able to use propaganda and censorship to hide their aims, the gains made by resisters roll backward. We have been steadily stripped of everything that organized working men and women—who rose up in defiance and were purged, demonized and killed by the capitalist elites—achieved with the New Deal. The victories of African-Americans, who paid with their bodies and blood in making possible the Great Society and ending legal segregation, also have been reversed.

The corporate state makes no pretense of addressing social inequality or white supremacy. It practices only the politics of vengeance. It uses coercion, fear, violence, police terror and mass incarceration as social control. Our cells of resistance have to be rebuilt from scratch.

The corporate state, however, is in trouble. It has no credibility. All the promises of the “free market,” globalization and trickle-down economics have been exposed as a lie, an empty ideology used to satiate greed. The elites have no counterargument to their anti-capitalist and anti-imperialist critics. The attempt to blame the electoral insurgencies in the United States’ two ruling political parties on Russian interference, rather than massive social inequality—the worst in the industrialized world—is a desperate ploy. The courtiers in the corporate press are working feverishly, day and night, to distract us from reality. The moment the elites are forced to acknowledge social inequality as the root of our discontent is the moment they are forced to acknowledge their role in orchestrating this inequality. This terrifies them.

The U.S. government, subservient to corporate power, has become a burlesque. The last vestiges of the rule of law are evaporating. The kleptocrats are pillaging and looting like barbarian hordes. Programs instituted to protect the common good—public education, welfare and environmental regulations—are being dismantled. The bloated military, sucking the marrow out of the nation, is unassailable. Poverty is a nightmare for half the population. Poor people of color are gunned down with impunity in the streets. Our prison system, the world’s largest, is filled with the destitute. And presiding over the chaos and the dysfunction is a political P.T. Barnum, a president who, while we are being fleeced, offers up one bizarre distraction after another, much like Barnum’s Feejee mermaid—the head and torso of a monkey sewed to the back half of a fish.

There is no shortage of artists, intellectuals and writers, from Martin Buber and George Orwell to James Baldwin, who warned us that this dystopian era was fast approaching. But in our Disneyfied world of intoxicating and endless images, cult of the self and willful illiteracy, we did not listen. We will pay for our negligence.

Søren Kierkegaard argued that it was the separation of intellect from emotion, from empathy, that doomed Western civilization. The “soul” has no role in a technocratic society. The communal has been shattered. The concept of the common good has been obliterated. Greed is celebrated. The individual is a god. The celluloid image is reality. The artistic and intellectual forces that make transcendence and the communal possible are belittled or ignored. The basest lusts are celebrated as forms of identity and self-expression. Progress is defined exclusively by technological and material advancement. This creates a collective despair and anxiety that feeds and is fed by glitter, noise and false promises of consumer-culture idols. The despair grows ever-worse, but we never acknowledge our existential dread. As Kierkegaard understood, “the specific character of despair is precisely this: it is unaware of being despair.”

Those who resist are relentlessly self-critical. They ask the hard questions that mass culture, which promises an unachievable eternal youth, fame and financial success, deflects us from asking. What does it mean to be born? What does it mean to live? What does it mean to die? How do we live a life of meaning? What is justice? What is truth? What is beauty? What does our past say about our present? How do we defy radical evil?

We are in the grip of what Kierkegaard called “sickness unto death”—the numbing of the soul by despair that leads to moral and physical debasement. Those who are ruled by rational abstractions and an aloof intellectualism, Kierkegaard argued, are as depraved as those who succumb to hedonism, cravings for power, violence and predatory sexuality. We achieve salvation when we accept the impediments of the body and the soul, the limitations of being human, yet despite these limitations seek to do good. This burning honesty, which means we always exist on the cusp of despair, leaves us, in Kierkegaard’s words, in “fear and trembling.” We struggle not to be brutes while acknowledging we can never be angels. We must act and then ask for forgiveness. We must be able to see our own face in the face of the oppressor.

The theologian Paul Tillich did not use the word “sin” to mean an act of immorality. He, like Kierkegaard, defined sin as estrangement. For Tillich, it was our deepest existential dilemma. Sin was our separation from the forces that give us ultimate meaning and purpose in life. This separation fosters the alienation, anxiety, meaninglessness and despair that are preyed upon by mass culture. As long as we fold ourselves inward, embrace a perverted hyper-individualism that is defined by selfishness and narcissism, we will never overcome this estrangement. We will be separated from ourselves, from others and from the sacred.

Resistance is not only about battling the forces of darkness. It is about becoming a whole and complete human being. It is about overcoming estrangement. It is about the capacity to love. It is about honoring the sacred. It is about dignity. It is about sacrifice. It is about courage. It is about being free. Resistance is the pinnacle of human existence.

To Liberate Cambodia

Posted on by
1

By Robert J. Burrowes

A long-standing French protectorate briefly occupied by Japan during World War II, Cambodia became independent in 1953 as the French finally withdrew from Indochina. Under the leadership of Prince Norodom Sihanouk, Cambodia remained officially neutral, including during the subsequent US war on Indochina. However, by the mid-1960s, parts of the eastern provinces of Cambodia were bases for North Vietnamese Army and National Liberation Front (NVA/NLF) forces operating against South Vietnam and this resulted in nearly a decade of bombing by the United States from 4 October 1965. See ‘Bombs Over Cambodia: New Light on US Air War’.

In 1970 Sihanouk was ousted in a US-supported coup led by General Lon Nol. See ‘A Special Supplement: Cambodia’. The following few years were characterized by an internal power struggle between Cambodian elites and war involving several foreign countries, but particularly including continuation of the recently commenced ‘carpet bombing’ of Cambodia by the US Air Force.

On 17 April 1975 the Communist Party of Kampuchea (CPK), otherwise known as the Khmer Rouge, took control of Cambodia. Following four years of ruthless rule by the Chinese-supported Khmer Rouge, initially under Pol Pot, they were defeated by the Vietnamese army in 1979 and the Vietnamese occupation authorities established the People’s Republic of Kampuchea (PRK), installing Heng Samrin and other pro-Vietnamese Communist politicians as leaders of the new government. Heng was succeeded by Chan Sy as Prime Minister in 1981.

Following the death of Chan Sy, Hun Sen became Prime Minister of Cambodia in 1985 and, despite a facade of democracy, he and the Cambodian People’s Party (CPP) have been in power ever since. This period has notably included using the army to purge a feared rival in a bloody coup conducted in 1997. Hun Sen’s co-Prime Minister, Prince Norodom Ranariddh, was ousted and fled to Paris while his supporters were arrested, tortured and some were summarily executed.

The current main opposition party, the Cambodia National Rescue Party (CNRP) was founded in 2012 by merging the Sam Rainsy Party and the Human Rights Party. Emblematic of Cambodia’s ‘democratic’ status, more than two dozen opposition members and critics have been locked up in the past year alone and the CNRP leader, Kem Sokha, known for his nonviolent, politically tolerant views, is currently imprisoned at a detention centre in Tboung Khmum Province following his arrest on 3 September 2017 under allegations of treason, espionage and for orchestrating anti-government demonstrations in 2013-2014. These demonstrations were triggered by widespread allegations of electoral fraud during the Cambodian general election of 2013. See ‘Sokha arrested for “treason”, is accused of colluding with US to topple the government’.

On 16 November 2017 the CNRP was dissolved by Cambodia’s highest court and 118 of its members, including Sokha and exiled former leader Sam Rainsy, were banned from politics for five years.

 

Cambodian Society

Socially, Cambodia is primarily Khmer with ethnic populations of Chinese, Vietnamese, Cham, Thai and Lao. It has a population of 16 million people. The pre-eminent religion is Buddhism. The adult literacy rate is 75%; few Cambodians speak a European language limiting access to western literature. Most students complete 12 years of (low quality public) school but tertiary enrollment is limited. As in all countries, education (reinforced by state propaganda through the media) serves to intimidate and indoctrinate students into obedience of elites. Discussion of national politics in a school class is taboo and such discussions are rare at tertiary level. This manifests in the narrow range of concerns that mobilize student action: personal outcomes such as employment opportunities. Issues such as those in relation to peace, the environment and refugees do not have a significant profile. In short, the student population generally is neither well informed nor politically engaged.

However, many other issues engage at least some Cambodians, with demonstrations, strikes and street blockades being popular tactics, although the lack of strategy means that outcomes are usually limited and, despite commendable nonviolent discipline in many cases, violent repression is not effectively resisted. Issues of concern to workers, particularly low wages in a country with no minimum wage law, galvanize some response. See, for example, ‘Protests, Strikes Continue in Cambodia: Though their occupations differ, Cambodian workers are united in their push for a living wage’. Garment workers are a significant force because their sector is important to the national economy. Land grabbing and lack of housing mobilize many people but usually fail to attract support beyond those effected. See, for example, ‘Housing Activists Clash With Police in Street Protest’. Environmental issues, such as deforestation and natural resource depletion, fail to mobilize the support they need to be effective.

Having noted that, however, Cambodian activists require enormous courage to take nonviolent action as the possibility of violent state repression in response to popular mobilization is a real one, as illustrated above and documented in the Amnesty International report ‘Taking to the streets: Freedom of peaceful assembly in Cambodia’ from 2015.

Perhaps understandably, given their circumstances, international issues, such as events in the Middle East, North Korea and the plight of the Rohingya in neighbouring Myanmar are beyond the concern of most Cambodians.

Economically, Cambodians produce traditional goods for small local households with industrial production remaining low in a country that is still industrializing. Building on agriculture (especially rice), tourism and particularly the garment industry, which provided the basis for the Cambodian export sector in recent decades, the dictatorship has been encouraging light manufacturing, such as of electronics and auto-parts, by establishing ‘special economic zones’ that allow cheap Cambodian labour to be exploited. Most of the manufacturers are Japanese and despite poor infrastructure (such as lack of roads and port facilities), poor production management, poor literacy and numeracy among the workers, corruption and unreliable energy supplies, Cambodian factory production is slowly rising to play a part in Japan’s regional supply chain. In addition, Chinese investment in the construction sector has grown enormously in recent years and Cambodia is experiencing the common problem of development being geared to serve elite commercial interests and tourists rather than the needs (such as affordable housing) of ordinary people or the environment. See ‘China’s construction bubble may leave Cambodia’s next generation without a home’.

Environmentally, Cambodia does little to conserve its natural resources. For example, between 1990 and 2010, Cambodia lost 22% of its forest cover, or nearly 3,000,000 hectares, largely to logging. There is no commitment to gauging environmental impact before construction projects begin and the $US800m Lower Sesan 2 Dam, in the northeast of the country, has been widely accused of being constructed with little thought given to local residents (who will be evicted or lose their livelihood when the dam reservoir fills) or the project’s environmental impact.

Beyond deforestation (through both legal and illegal logging) then, environmental destruction in Cambodia occurs as a result of large scale construction and agricultural projects which destroy important wildlife habitats, but also through massive (legal and illegal) sand mining – see ‘Shifting Sand: How Singapore’s demand for Cambodian sand threatens ecosystems and undermines good governance’ – poaching of endangered and endemic species, with Cambodian businesses and political authorities, as well as foreign criminal syndicates and many transnational corporations from all over the world implicated in the various aspects of this corruptly-approved and executed destruction.

In the words of Cambodian researcher Tay Sovannarun: ‘The government just keeps doing business as usual while the rich cliques keep extracting natural resources and externalizing the cost to the rest of society.’ Moreover, three members of the NGO Mother Nature – Sun Mala, Try Sovikea and Sim Somnang – recently served nearly a year in prison for their efforts to defend the environment and the group was dissolved by the government in September 2017. See ‘Environmental NGO Mother Nature dissolved’.

 

Cambodian Politics

Politically, Cambodians are largely naïve with most believing that they live in a ‘democracy’ despite the absence of its most obvious hallmarks such as civil and political rights, the separation of powers including an independent judiciary, free and fair elections, the right of assembly and freedom of the press (with the English-language newspaper The Cambodia Daily recently closed down along with some radio stations). And this is an accurate assessment of most members of the political leadership of the CNRP as well.

Despite a 30-year record of political manipulation by Hun Sen and the CPP – during which ‘Hun Sen has made it clear that he does not respect the concept of free and fair elections’: see ‘30 Years of Hun Sen: Violence, Repression, and Corruption in Cambodia’ – which has included obvious corruption of elections through vote-rigging but also an outright coup in 1997 and the imprisonment or exile of opposition leaders since then, most Cambodians and their opposition leaders still participate in the charade that they live in a ‘democracy’ which could result in the defeat of Hun Sen and the CPP at a ‘free and fair’ election. Of course, there are exceptions to this naïveté, as a 2014 article written by Mu Sochua, veteran Cambodian politician and former minister of women’s affairs in a Hun Sen government, demonstrates. See ‘Crackdown in Cambodia’.

Moreover, as Sovannarun has noted: most Cambodians ‘still think international pressure is effective in keeping the CPP from disrespecting democratic principles which they have violated up until this day. Right now they wait for US and EU sanctions in the hope that the CPP will step back.’ See, for example, ‘The Birth of a Dictator’. He asks: ‘Even assuming it works, when will Cambodians learn to rely on themselves when the ruling party causes the same troubles again? Are they going to ask for external help like this every time and expect their country to be successfully democratized?’

The problem, Sovannarun argues, is that ‘Cambodians in general do not really understand what democracy is. Their views are very narrow. For them, democracy is just an election. Many news reports refer to people as “voters” but in Khmer, this literally translates as “vote owners” as if people cannot express their rights or power beside voting.’

Fortunately, recent actions by the CPP have led to opposition leaders and some NGOs finally declaring the Hun Sen dictatorship for what it is. See, for example, ‘The Birth of a Dictator’. But for Sovannarun, ‘democratization ended in 1997. The country should be regarded as a dictatorship since then. The party that lost the election in 1993 still controlled the national military, the police and security force, and the public administration, eventually using military force to establish absolute control in 1997. How is Cambodia still a democracy?’

However, recent comprehensive research undertaken by Global Witness goes even further. Their report Hostile Takeover ‘sheds light on a huge network of secret deal-making and corruption that has underpinned Hun Sen’s 30-year dictatorial reign of murder, torture and the imprisonment of his political opponents’. See ‘Hostile Takeover: The corporate empire of Cambodia’s ruling family’ and ‘Probe: Companies Worth $200M Linked to Cambodian PM’s Family’.

So what are the prospects of liberating Cambodia from its dictatorship?

To begin, there is little evidence to suggest that leadership for any movement to do so will come from within formal political ranks. Following the court-ordered dissolution of the CNRP on 16 November 2017 – see ‘Cambodia top court dissolves main opposition CNRP party’ – at the behest of Hun Sen, ‘half of their 55 members of parliament fled the country’. And this dissolution was preceded by actions that had effectively neutralized the opposition, with two dozen opposition members (including CNRP leader Kem Sokha) and critics imprisoned in the past year alone, as reported above, and the rapid flight of Opposition Deputy President Mu Sochua on 3 October after allegedly being notified by a senior official that her arrest was imminent. See ‘Breaking: CNRP’s Mu Sochua flees country following “warning” of arrest’. But while Mu Sochua called for a protest gathering after she had fled, understandably, nobody dared to protest: ‘Who dares to protest if their leader runs for their life?’ Sovannarun asks.

Of course, civil society leadership is fraught with danger too. Prominent political commentator and activist Kem Ley, known for his trenchant criticism of the Hun Sen dictatorship, was assassinated on 10 July 2016 in Phnom Penh. See ‘Shooting Death of Popular Activist Roils Cambodia’ and ‘Q&A With Kem Ley: Transparency on Hun Sen Family’s Business Interests is Vital’. Ley was the third notable activist to be killed following the union leader Chea Vichea in 2004 – see ‘Who Killed Chea Vichea?’ – and environmental activist Wutty Chut in 2012. See ‘Cambodian Environmental Activist Is Slain’. But they are not the only activists to suffer this fate.

In addition, plenty of politicians, journalists and activists have been viciously assaulted by the security forces and members of Hun Sen’s bodyguard unit – see, for example, ‘Dragged and Beaten: The Cambodian Government’s Role in the October 2015 Attack on Opposition Politicians’ – and/or imprisoned by the dictatorship. See ‘Cambodia: Quash Case Against 11 Opposition Activists: No Legal Basis for Trumped-Up Charges, Convictions, and Long Sentences’. In fact, Radio Free Asia keeps a record of ‘Cambodian Opposition Politicians and Activists Behind Bars’ for activities that the dictatorship does not like, including defending human rights, land rights and the natural environment.

Moreover, in another recent measure of the blatant brutality of the dictatorship, Hun Sen publicly suggested that opposition politicians Sam Rainsy and Kem Sokha ‘would already be dead’ had he known they were promising to ‘organise a new government’ in the aftermath of the highly disputed 2013 national election result. See ‘Rainsy and Sokha “would already be dead”: PM’. He also used a government-produced video to link the CNRP with US groups in fomenting a ‘colour revolution’ in Cambodia. See ‘Government ups plot accusations with new video linking CNRP and US groups to “colour revolutions”’.

In one response to Hun Sen’s ‘would already be dead’ statement, British human rights lawyer Richard Rogers, who had filed a complaint asking the International Criminal Court (ICC) to investigate the Cambodian ruling elite for widespread human rights violations in 2014, commented that it was simply more evidence of the government’s willingness to persecute political dissidents. ‘It shows that he is willing to order the murder of his own people if they challenge his rule’. Moreover: ‘These are not the words of a modern leader who claims to lead a democracy.’ See ‘Rainsy and Sokha “would already be dead”: PM’. Whether Hun Sen is even sane is a question that no-one asks.

So what can Cambodians do? Fortunately, there is a long history of repressive regimes being overthrown by nonviolent grassroots movements. And nonviolent action has proven powerfully effective in Cambodia as the Buddhist monk Maha Gosananda, and his supporters demonstrated on their 19-day peace walk from Siem Reap to Phnom Penh through war ravaged Khmer Rouge territory in Cambodia in May 1993, defying the expectations of the United Nations Transitional Authority in Cambodia (UNTAC) coordinators at the time that they would be killed by the Khmer Rouge. See ‘Maha Gosananda, a true peace maker’. However, for the Hun Sen dictatorship to be removed, Cambodians will be well served by a thoughtful and comprehensive strategy that takes particular account of their unique circumstances.

A framework to plan and implement a strategy to remove the dictatorship is explained in Nonviolent Defense/Liberation Strategy with Sovannarun’s Khmer translation of this strategy here.

This strategic framework explains what is necessary to remove the dictatorship and, among consideration of many vital issues, elaborates what is necessary to maintain strategic coordination when leaders are at high risk of assassination, minimize the risk of violent repression while also ensuring that the movement is not hijacked by government or foreign provocateurs whose purpose is to subvert the movement by destroying its nonviolent character – see, for example, ‘Nonviolent Action: Minimizing the Risk of Violent Repression’ – as well as deal with foreign governments (such as those of China, the European Union, Japan and the USA) who (categorically or by inaction) support the dictatorship, sometimes by supplying military weapons suitable for use against the domestic population.

Sovannarun is not optimistic about the short-term prospects for his country: Too many mistakes have been repeated too often. But he is committed to the nonviolent struggle to liberate Cambodia from its dictatorship and recognizes that the corrupt electoral process cannot restore democracy or enable Cambodians to meaningfully address the vast range of social, political, economic and environmental challenges they face.

 

Biodata: Robert J. Burrowes has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981. He is the author of ‘Why Violence?’ His email address is flametree@riseup.net and his website is here.

Websites:
Nonviolence Charter
Flame Tree Project to Save Life on Earth
‘Why Violence?’
Feelings First
Nonviolent Campaign Strategy
Nonviolent Defense/Liberation Strategy
Anita: Songs of Nonviolence
Robert Burrowes
Global Nonviolence Network

Reviving the Spirit of Existential Rebellion in a World of Propaganda, Lies, and Self Deception

Posted on by
Reply

By Edward Curtin

Source: Dissident Voice

Search for nothing anymore, nothing except truth.
Be very still and try to get at the truth.
And the first question to ask yourself is:
How great a liar am I?
— D. H. Lawrence, Search For Truth

Like existential freedom, honesty and truth-seeking demand a perpetually renewed commitment. No one ever fully arrives, and all of us are blown off course on the journey.  Even when we think we have reached our destination, we are often startled by the enigma of arrival, and must set sail again.  We are all in the same boat. The search for truth is a process, an experiment, an essay – a trying without end.

Yet surely it is not an exaggeration to say that most people are liars and self-deceivers.  Honesty, while touted as a virtue, is practiced far less than it is praised.  There is almost nothing that people are less honest about than their attitudes toward honesty.  Few think of themselves as dishonest, and even to hint that someone is so is received as a great insult that usually elicits an angry response.  So most people follow the advice of the character Jean-Baptiste Clamence from Albert Camus’ The Fall: “Promise to tell the truth and then lie as best you can.”  In that way you satisfy your own and others’ secret desires for deception and play-acting, and other people will love you for it.

However, it is widely accepted that political leaders and the mass media lie and dissemble regularly, which, of course, they do. That is their job in an oligarchy.  Today we are subjected to almost total, unrelenting media and government propaganda. Depending on their political leanings, people direct their anger toward politicians of parties they oppose and media they believe slant their coverage to favor the opposition.  Trump is a liar.  No, Obama is a liar.  And Hillary Clinton.  No, Fox News. Ridiculous! – it’s CNN or NBC.  And so on and so forth in this theatre of the absurd that plays out within a megaplex of mainstream media (MSM) propaganda, where there are many shows but one producer, whose overall aim is to engineer the consent of all who enter while setting the different audiences against each other.  It is a very successful charade that evokes name-calling from all quarters.

In other words, for many people their opponents lie, as do other people, but not them. This is as true in personal as well as public life. Here the personal and the political converge, despite protestations to the contrary.

Sartre and Bad Faith

Lying and dissembling are ubiquitous.  Being lied to by the MSM is mirrored in people’s personal lives.  People lie and want to be deceived. They choose to play dumb, to avoid a confrontation with truth.  They want to be nice (Latin, nescire, not to know, to be ignorant) and to be liked.  They want to tuck themselves into a safe social and cultural framework where they imagine they will be safe. They choose to live in what Jean Paul Sartre called bad faith (mauvaise foi).  He put it as follows:

In bad faith it is from myself that I am hiding the truth. But with this “lie” to myself, the one to whom the lie is told and the one who lies are one and the same person, which means  that I must know in my capacity as deceiver the truth which is hidden from me in my capacity as the one deceived.

Such bad faith allows people to fabricate a second act of bad faith: that they are not responsible for their ignorance of the truths behind the government’s and corporate media’s lies and propaganda, even as the shades of the prison house ominously close around us and the world edges toward global death that could arrive in an instant with nuclear war or limp along for years of increasing suffering.

Those of us who write about the U.S.-led demented wars and provocations around the world and the complementary death of democracy at home are constantly flabbergasted and discouraged by the willed ignorance of so many Americans.  For while the mainstream media does the bidding of the power elite, there is ample alternative news and analyses available on the internet from fine journalists and writers committed to truth, not propaganda. There is actually far too much truth available, which poses another problem. But it doesn’t take a genius to learn how to research important issues and to learn how to distinguish between bogus and genuine information.  It takes a bit of effort, and, more importantly, the desire to compare multiple, opposing viewpoints and untangle the webs the Web weaves.  We are awash in information (and disinformation) and both good and bad reporting, but it is still available to the caring inquirer.

The problem is the will to know.  But why, why the refusal to investigate and question; why the indifference? Stupidity?  Okay, there is that.  Ignorance?  That too.  Willful ignorance, ditto.  Laziness, indeed. Careerism and ideology?  For certain.  Upton Sinclair put it mildly when he said, “It is difficult to get a man to understand something, when his salary depends on not understanding it.” Difficult?  No, it’s almost impossible.

But then there are many very intelligent people who have nothing to lose and yet adamantly refuse to entertain alternative possibilities to the reigning orthodoxies that have them in their grip.

As do many others, I know many such people who will yes me to death and then never fully research issues. They will remain in limbo or else wink to themselves that what may be true couldn’t be true.  They close down. This is a great dilemma and frustration faced by those who seek to convince people to take an active part in understanding what is really going on in the world today, especially as the United States wages war across the globe, threatens Russia and China, among others, as it expands and modernizes its nuclear weapons capabilities.

Jacques Ellul on Propaganda

The French sociologist, Jacques Ellul, has argued  convincingly that modern propaganda in a technological mass society is more complicated than the state and media lying and deceiving the population.  He argues that propaganda meets certain needs of modern people and therefore the process of deceit is reciprocal.  The modern person feels lost, powerless, and empty. Ellul says, “He realizes that he depends on decisions over which he has no control, and that realization drives him to despair.”  But he can’t live in despair; desires that life be meaningful; and wants to feel he lives in a world that makes sense.  He wants to participate and have opinions that suggest he grasps the flow of events.  He doesn’t so much want information, but value judgments and preconceived positions that provide him with a framework for living.  Ellul wrote the following in 1965 in his classic book Propaganda:

The majority prefers expressing stupidities to not expressing any opinion: this gives them the feeling of participation.  For they need simple thoughts, elementary explanations, a ‘key’ that will permit them to take a position, and even readymade opinions….The man who keeps himself informed needs a framework….the more complicated the problems are, the more simple the explanations must be; the more fragmented the canvas, the simpler the pattern; the more difficult the question, the more all-embracing the solution; the more menacing the reduction of his own worth, the greater the need for boosting his ego.  All this propaganda – and only propaganda – can give him.

Another way of saying this is that people want to be provided with myths to direct them to the “truth.”  But such so-called truth has been preconceived within the overarching myth provided by propaganda, and while it satisfies people’s emotional need for coherence, it also allows them to think of themselves as free individuals arriving at their own conclusions, which is a basic function of good propaganda.  In today’s mass technological society, it is essential that people be convinced that they are free-thinking individuals acting in good faith. Then they can feel good about themselves as they lie and act in bad faith.

The Spirit of Existential Rebellion 

In the wake of World War II and the complete shattering of any illusion about the human capacity for evil, there arose in Western Europe, particularly in France and Germany a “philosophy” called existentialism. More an attitude towards life rather than a formal philosophy, and with its roots going back at least as far as Kierkegaard and Nietzsche in the 19th century, existentialism emphasized individual freedom, authenticity, personal responsibility, and the need to confront the unimaginable horrors of World War II and the absurd situation in which human beings had created nuclear weapons that could obliterate the planet in a flash, as the United States had used to incinerate Hiroshima and Nagasaki.  How to respond to the birth of global state nuclear terrorism became a task for the existential imagination.

The traditional belief that an all-powerful God could bring the world to an end had now been replaced by the idolatry of nuclear madmen who had hubristically violated the limits that the Greeks had long ago warned us not to exceed by making themselves into gods. Having unleashed the Furies, these false gods have created a world in which the droning sound of nuclear intercontinental missiles haunts the secret nightmares of the world. We have been living with this unspeakable and unspoken truth for more than seventy years.

Opposition to the nuclear standoff and its accompanying proxy wars has waxed and waned over the years. Dissident minorities and sometimes many millions across the globe have mobilized to oppose not only nuclear weapons but the war makers who have waged continuous wars of aggression throughout the world and have created the national-security warfare state, seemingly intent on world destruction.

However, today the sound of silence fills the empty streets, as passivity has overtaken those who oppose the growing nuclear threat and the ongoing U.S.- led wars throughout the world. The spirit of resistance has gone to sleep. The German writer Karl Kraus understood this in the days of Hitler’s rise during the 1930s when he said, “The real end of the world is the destruction of the spirit; the other kind depends on the insignificant attempt to see whether after such destruction the world can go on.”

We need to somehow resurrect the spirit of resistance that will bring together millions of people across the world who oppose the death dealers. I think it is time to recall the power and possibility implicit in the spirit of existential thought.

The existential emphasis on individual responsibility and authentic truth telling in the works of various writers, including Jean Paul Sartre, Simone de Beauvoir, Gabriel Marcel, and Albert Camus (who didn’t consider himself an existentialist but whose work emphasized many of the same themes), inspired large numbers of people in the late’ 50s into the mid-to-late ’60s, including the international anti-nuclear movement and young American anti-war activists. Contrary to popular understanding, existentialism is not about navel gazing and hopelessness, but is about responding freely and authentically to the situations people find themselves in, which today, is the end- time that is a time when the fate of the world lies in the hands of nuclear madmen.

But by the end of the 1960s this existential spirit of rebellion started to dissipate. Academic gibberish replaced this rebellious spirit with the introduction of ideas, such as post structuralism, leading eventually to postmodernist nonsense that not only refuted the need for personal responsibility, but eliminated the person altogether. By 1999 a leading exponent of postmodern rhetoric, Jean Baudrillard, was dismissing everything the existentialists emphasized. He said, “No one needs this kind of ‘existential garb’ any more. Who cares about freedom, bad faith, and authenticity today?”

If such words were just the ranting of an intellectual lost in a fantasy world of abstractions, that would be one thing. But they are a form of propaganda echoed throughout western societies, particularly the United States, through the repeated emphases over the decades that people are not free but are the products of biological brain processes, etc. Deterministic memes have become dominant in cultural mind control. Such postmodern abstractions have denied everything that makes possible the fight against nuclear annihilation and the warfare states’ domination of western Europe and NATO, led by the United States.

The self is an illusion. Freedom is an illusion. Responsibility is an illusion. Guilt is an illusion. Everything is an illusion. A kaleidoscopic mad world in which no on exists and nothing really matters. This deterministic and nihilistic message has become the main current in western cultural propaganda since the late 1960s and has reached a crescendo in the present day. It is responsible for the growth of passivity and denial that dominates contemporary public consciousness. It underlies the refusal of so many otherwise intelligent people to engage themselves in the search for truth that would lead to their joining forces with others to create a mass anti-war movement.

While many people think of existentialism as only an atheistic approach to existence, this is incorrect. There are atheist and agnostic existentialists, yes, but existentialism’s core emphases have deep roots in the various religious traditions, such as Judaism and Christianity, etc. That is because freedom, authenticity, truth telling, and social responsibility, while often buried within the institutional structures of these faiths, lie at their core. So if we are going to resurrect the spirit of rebellion necessary to transform today’s world, we need to renew the virtues that the existentialists emphasize.

The first step in this process is to ask with D.H.Lawrence the question, “How great a liar am I?”

Anti-war activist and author of the indispensable book JFK and the Unspeakable: Why He Died and Why It Matters, James Douglass, made an intriguing suggestion in another book, Lightning East To West, when he said:

The exact opposite of the H bomb’s destructive purpose, but psychic equivalent of its energy, is the Kingdom of Reality which would be the final victory of Truth in history –a force of truth and love powerful enough to fuse billions of individual psyches into a global realization of essential oneness. There is no reason why the same psyche which, when turned outward, was able to create the condition for a self-acting force of over 100 million degrees of heat, thus realizing an inconceivable thermonuclear fusion, cannot someday turn sufficiently inward to create the condition for an equally inconceivable (but nature balancing) fusion in its own psychic or spiritual reality. An end-time can also be a beginning. Gandhi said: ‘When the practice of the law becomes universal, God will reign on the earth as God does in heaven. Earth and heaven are in us. We know the earth, and we are strangers to the heaven within us.

While Gandhi’s words are couched in religious language, their meaning can resonate with secular-minded people as well. These words speak to the power implicit in the human spirit as a whole. That power begins and builds when people of all persuasions are convinced that they must freely pursue the truth at all costs. As the poet Theodore Roethke wrote, “In a dark time, the eye begins to see.”

In these very dark times – these end- times created by nuclear weapons – seeing the truth is dependent on the will to truth, and the will to truth only arises when people believe they are free to alter the circumstances in which they find themselves. This belief in freedom is at the core of all existential thought and is why we need to resurrect it today.

Jesus Was Born in a Police State

Posted on by
4

By John W. Whitehead

Source: The Rutherford Institute

“Jesus is too much for us. The church’s later treatment of the gospels is one long effort to rescue Jesus from ‘extremism.’”—author Gary Wills, What Jesus Meant

The Christmas narrative of a baby born in a manger is a familiar one.

The Roman Empire, a police state in its own right, had ordered that a census be conducted. Joseph and his pregnant wife Mary traveled to the little town of Bethlehem so that they could be counted. There being no room for the couple at any of the inns, they stayed in a stable, where Mary gave birth to a baby boy, Jesus.

Unfortunately, Jesus was born into a police state not unlike the growing menace of the American police state. When he grew up, he had powerful, profound things to say—things that would change how we view people, alter government policies and change the world. “Blessed are the merciful,” “Blessed are the peacemakers,” and “Love your enemies” are just a few examples of his most profound and revolutionary teachings.

When confronted by those in authority, Jesus did not shy away from speaking truth to power. Indeed, his teachings undermined the political and religious establishment of his day. It cost him his life. He was eventually crucified as a warning to others not to challenge the powers-that-be.

Yet what if Jesus, the revered preacher, teacher, radical and prophet, had been born 2,000 years later? What if, instead of being born into the Roman police state, he had been born and raised in the American police state?

Consider the following if you will.

Had Jesus been born in the era of the America police state, rather than traveling to Bethlehem for a census, Jesus’ parents would have been mailed a 28-page American Community Survey, a mandatory government questionnaire documenting their habits, household inhabitants, work schedule, how many toilets were in their home, etc. The penalty for not responding to this invasive survey can go as high as $5,000.

Instead of being born in a manger, Jesus might have been born at home. Rather than wise men and shepherds bringing gifts, however, the baby’s parents might have been forced to ward off visits from state social workers intent on prosecuting them for the home birth. One couple in Washington had all three of their children removed after social services objected to the two youngest being birthed in an unassisted home delivery.

Had Jesus been born in a hospital, his blood and DNA would have been taken without his parents’ knowledge or consent and entered into a government biobank. While most states require newborn screening, a growing number are holding onto that genetic material long-term for research, analysis and purposes yet to be disclosed.

Then again, had Jesus’ parents been undocumented immigrants, they and the newborn baby might have been shuffled to a profit-driven, private prison for illegals where they would have been turned into cheap, forced laborers for corporations such as Starbucks, Microsoft, Walmart, and Victoria’s Secret. There’s quite a lot of money to be made from imprisoning immigrants, especially when taxpayers are footing the bill.

From the time he was old enough to attend school, Jesus would have been drilled in lessons of compliance and obedience to government authorities, while learning little about his own rights. Had he been daring enough to speak out against injustice while still in school, he might have found himself tasered or beaten by a school resource officer, or at the very least suspended under a school zero tolerance policy that punishes minor infractions as harshly as more serious offenses.

Had Jesus disappeared for a few hours let alone days as a 12-year-old, his parents would have been handcuffed, arrested and jailed for parental negligence. Parents across the country have been arrested for far less “offenses” such as allowing their children to walk to the park unaccompanied and play in their front yard alone.

Rather than disappearing from the history books from his early teenaged years to adulthood, Jesus’ movements and personal data—including his biometrics—would have been documented, tracked, monitored and filed by governmental agencies and corporations such as Google and Microsoft. Incredibly, 95 percent of school districts share their student records with outside companies that are contracted to manage data, which they then use to market products to us.

From the moment Jesus made contact with an “extremist” such as John the Baptist, he would have been flagged for surveillance because of his association with a prominent activist, peaceful or otherwise. Since 9/11, the FBI has actively carried out surveillance and intelligence-gathering operations on a broad range of activist groups, from animal rights groups to poverty relief, anti-war groups and other such “extremist” organizations.

Jesus’ anti-government views would certainly have resulted in him being labeled a domestic extremist. Law enforcement agencies are being trained to recognize signs of anti-government extremism during interactions with potential extremists who share a “belief in the approaching collapse of government and the economy.”

While traveling from community to community, Jesus might have been reported to government officials as “suspicious” under the Department of Homeland Security’s “See Something, Say Something” programs. Many states, including New York, are providing individuals with phone apps that allow them to take photos of suspicious activity and report them to their state Intelligence Center, where they are reviewed and forwarded to law-enforcement agencies.

Rather than being permitted to live as an itinerant preacher, Jesus might have found himself threatened with arrest for daring to live off the grid or sleeping outside. In fact, the number of cities that have resorted to criminalizing homelessness by enacting bans on camping, sleeping in vehicles, loitering and begging in public has doubled.

Viewed by the government as a dissident and a potential threat to its power, Jesus might have had government spies planted among his followers to monitor his activities, report on his movements, and entrap him into breaking the law. Such Judases today—called informants—often receive hefty paychecks from the government for their treachery.

Had Jesus used the internet to spread his radical message of peace and love, he might have found his blog posts infiltrated by government spies attempting to undermine his integrity, discredit him or plant incriminating information online about him. At the very least, he would have had his website hacked and his email monitored.

Had Jesus attempted to feed large crowds of people, he would have been threatened with arrest for violating various ordinances prohibiting the distribution of food without a permit. Florida officials arrested a 90-year-old man for feeding the homeless on a public beach.

Had Jesus spoken publicly about his 40 days in the desert and his conversations with the devil, he might have been labeled mentally ill and detained in a psych ward against his will for a mandatory involuntary psychiatric hold with no access to family or friends. One Virginia man was arrested, strip searched, handcuffed to a table, diagnosed as having “mental health issues,” and locked up for five days in a mental health facility against his will apparently because of his slurred speech and unsteady gait.

Without a doubt, had Jesus attempted to overturn tables in a Jewish temple and rage against the materialism of religious institutions, he would have been charged with a hate crime. Currently, 45 states and the federal government have hate crime laws on the books.

Had anyone reported Jesus to the police as being potentially dangerous, he might have found himself confronted—and killed—by police officers for whom any perceived act of non-compliance (a twitch, a question, a frown) can result in them shooting first and asking questions later. Daniel Shaver, 26 years old, was crawling on the floor, sobbing and begging for his life, and had just reached down to pull up his shorts when a police officer opened fire on him with an AR-15 rifle. “If you move, we’re going to consider that a threat and we are going to deal with it and you may not survive it,” the cop shouted at Shaver before his partner started shooting.

Rather than having armed guards capture Jesus in a public place, government officials would have ordered that a SWAT team carry out a raid on Jesus and his followers, complete with flash-bang grenades and military equipment. There are upwards of 80,000 such SWAT team raids carried out every year, many on unsuspecting Americans who have no defense against such government invaders, even when such raids are done in error.

Instead of being detained by Roman guards, Jesus might have been made to “disappear” into a secret government detention center where he would have been interrogated, tortured and subjected to all manner of abuses. Chicago police “disappeared” more than 7,000 people into a secret, off-the-books interrogation warehouse at Homan Square.

Charged with treason and labeled a domestic terrorist, Jesus might have been sentenced to a life-term in a private prison where he would have been forced to provide slave labor for corporations or put to death by way of the electric chair or a lethal mixture of drugs.

Either way, whether Jesus had been born in our modern age or his own, he still would have died at the hands of a police state.

Indeed, as I show in my book Battlefield America: The War on the American People, what Jesus and other activists suffered in their day is happening to those who choose to speak truth to power today.

For those who celebrate Christmas as a season of miracles, it is indeed a time for joy and thanksgiving. Yet it should also be a time of reckoning, re-awakening and re-commitment to making this world a better place for all humanity.

Remember, what happened on that starry night in Bethlehem is only part of the story. That baby in the manger grew up to be a man who did not turn away from evil but instead spoke out against it, and we must do no less.

Thus, we are faced with a choice: remain silent in the face of evil or speak out against it. As Nobel Prize-winning author Albert Camus proclaimed:

What the world expects of Christians is that Christians should speak out, loud and clear, and that they should voice their condemnation in such a way that never a doubt, never the slightest doubt, could rise in the heart of the simplest man. That they should get away from abstraction and confront the blood-stained face history has taken on today. The grouping we need is a grouping of men resolved to speak out clearly and to pay up personally.

Slaves and Bulldozers, Plutocrats and Widgets

Posted on by
4

By Kristine Mattis

Source: CounterPunch

There is not an industrial company on earth, not an institution of any kind – not mine, not yours, not anyone’s – that is sustainable. I stand convicted by me, myself alone, not by anyone else, as a plunderer of the earth. But not by our civilization’s definition. By our civilization’s definition, I’m a captain of industry and in the eyes of many, a kind of modern-day hero.

— Ray Anderson, (1934-2011) CEO of Interface, Inc.

We are living a collective illusion known as the civilized world. We feign concern for our horrendous conditions of poverty, socioeconomic inequality, deteriorating public health, and severe environmental degradation (to which climate change is merely one factor), but everything we do belies that distress. These issues comprise the largest risks to the survival of the human species, as well as the most significant amoral atrocities on the planet. Both individually and as a species, our health, safety, and ability the live a decent, dignified life have always been imperiled by these predicaments. Yet, we continue along with complete cognitive dissonance in that the crux of our lives – our jobs, our consumer culture – all contribute to, perpetuate, and exacerbate the unsustainable and morally reprehensible conditions of our existence. But while we are all marginally responsible for the multitude of calamities befalling us, the one group who bears the brunt of the blame for our social and ecological decay is the wealthy.

Have you looked around and seen just what humanity has done to our stunning Earth? We’ve bulldozed the beauty for bucks. Far too much of what was once a glorious paradise is now a complete disaster of unfathomable proportions. A disaster wholly of our own making. In America, and in most places around the world, from the moment we are born we are preparing for a future career, and  more specifically, for the lifelong goal of making money. But on the whole, most of the jobs we do end up being more detrimental than beneficial to society and the environment. We characterize work through measures of productivity, but producing more and more unnecessary, meaningless, and often useless products compromises our physical environment, which in turn, compromises the health of humans, other beings, and our entire planetary ecosystem.

So many of the things that form the basis of our civilization should not, and perhaps cannot, exist in a just and sustainable world. Items like arms and artillery, synthetic chemicals, concentrated animal feeding operations, plastic, smartphones and other electronic gadgetrydo not feed a sustainable and equitable world but create more needless havoc. The irony, though, is that the very people who run the systems that incessantly construct and promulgate these harmful, redundant, or unnecessary products are the richest and most successful people on earth.

We define success in our society almost exclusively in terms of wealth, with its attendant power and sometimes, fame. Rich people are the recipients of adulation and reverence for nothing more than their accumulation of wealth and material products. We like to think that riches come by way of great intellect, talent, skill, and a strong work ethic, but in reality, monetary success is more a matter of inherited socioeconomic status, ambition, and determination, rather than ability and aptitude. Most of all, to achieve wealth means to have a myopic resolve, not only to look away from how the sausage is made, but to not care how the sausage is made.

The wealthy in our society then become the people with the most power and influence. While ironically, they are the people least deserving of our respect. They are the exact people whom we should look upon with the utmost skepticism and even disdain. They should not be in the position to make decisions about our collective lives and the workings of our society, because their financial success is completely antithetical to societal justice and sustainability.

It doesn’t take great acumen or diligence to make a lot of money; it takes a narrow-minded, insular, immoral, sometimes psychopathic view of life, in which personal pleasure and profit are the primary variables. It’s quite easy to do well financially and find personal satisfaction if the exploitation of humans, other animals, and the entire biosphere is left outside of the realm of your career consciousness. As Ray Anderson, CEO of Interface Carpet admitted,“For 21 yearsI never gave a thought to what we were taking from the earth or doing to the earth in the making of our products.” He built his fortune without consideration to the effects of his enterprise until someone brought the deleterious consequences to his attention.

We like to believe the cream rises to the top, but the truth is that the top is actually full of scum. We have seen in recent weeks, if we did not know already, that entertainment, politics, and indeed, all of the wealthiest industries are cesspools of moral depravity, especially at the apex.

There may be some exceptions, but scum is the rule. Some might call these people ambitious, some might call them razor-focused, others would call them sociopathic. It takes a careful regimen of willful  ignorance and/or denial to not consider all the harms that directly and indirectly result from avenues toward career achievements in the process of our normal lives – harms such as exploitation of labor, torture of animals, and toxic contamination and of food, water, and natural resources.

Material success requires rape and pillage, figuratively and literally. Donald Trump bragged that when you have the kind of wealth he has, you can treat women as objects and just “grab ’em by the pussy.” You can also exploit resources, exploit labor, befoul the environment, and endanger public health with few or no consequences. On a purely moral basis, only scum could have the hubris to consider others as mere playthings for their own enjoyment, to feel superior enough to warrant their extreme wealth which they did not earn but stole from the commons, and to believe that they deserve obscene riches when the majority of others do not even have basic life necessities.

How often have you heard the phrases “not that there is anything wrong with being rich,” or “I don’t begrudge him his wealth”? Wealth should be considered reprehensible. Wealth has always been in the hands of the few to the detriment of the many, and one’s access to it has always been almost wholly correlated with one’s socioeconomic status at birth. Yet we rationalize this immoral situation and pretend that the proverbial “pie,” of which we all need a slice, is infinite in size and that wealth is accessible to anyone. We assume that being rich is not only acceptable but aspirational. It is neither in a just and sustainable world.

On a finite planet every excess dollar, every excess material good, every extra home, car, garment, trinket, piece of food, or beverage that one person possesses essentially correlates to an item that another person does not have. When we normalize one person having more than he/she needs in a world where billions have far less than the bare minimum required to meet their basic needs, then we are obliged to rethink our morality. When a simple handbag can cost between $12K and $300K and we as a society see nothing wrong with that kind of excess in the face of poverty, hunger, homelessness, and disease, we are not only completely socially corrupt, we are spelling our own doom. Poverty only exists because excessive wealth exists and neither is compatible with a sustainable and humane civilization.

To achieve a sustainable world, we must relinquish our use of non-renewable resources, we must utilize renewable resources at a level in which they have the time and ability to replenish, and we must leave no waste that is not regenerative. To achieve an equitable world, we must relinquish our greed and desire for opulence, excess, and disproportionate influence. In fact, sustainability is also a function of equity. However, our current society is predicated on the antithesis of all such requirements.

Wealthy people gain their successes because they have tunnel vision. They are singularly focused on themselves, their careers, and/or on money. They do not take into consideration the externalities involved in their actions. They pay little mind to the exploitation involved in their pursuits. Ethics never supersedes ambition. Therefore, these are the exact people who should not be in charge of making policies for the benefit of society and should not be in charge of civic ventures. To be able to be so wealthy without shame, guilt, or acknowledgement that your own wealth impedes the lives of others is to be either ignorant or indifferent. We are facing global ecological and economic collapse. Who made this happen? The wealthiest people of the world. If you are rich you do not have the solution. You are the problem.

The world is run on slave labor, indentured servitude, animal and natural resource exploitation, and endless generation of waste and contamination. Material success comes with adopting a shortsighted view of the world – closing yourself off to your own connection to global anthropogenic climate change, toxification, and inequality.

So many of the wealthy who consider themselves socially and environmentally aware perceive no connection between their own wealth accumulation and the causes they claim to champion. Instead of curtailing their materialism, they rationalize it. Instead of acknowledging that their consumerism intensifies global resource extraction, they produce more products (often erroneously labeled “green”) to sustain their riches. When the wealthy are not hawking products for their for-profit activities, they have the audacity to solicit for charitable organizations that are only necessitated by the economic system that produces poverty and environmental devastation in the wake of their extravagant wealth. They ask donations from the majority of citizens who are barely making ends meet, when they themselves could surrender probably 90% of their accumulated wealth and not notice a marked change in their material status whatsoever. The elites who are not in denial about the problems we face want scientific and technological solutions – solutions that they can throw their money at and have others solve so they do not have to think about their own contribution to the problems.

But there are no silver bullets to end inequality and environmental destruction, while continuing with business as usual in civilized society. Science cannot save us. Scientific research itself relies on the same unsustainable production, consumption, use of resources, and waste as every other industry.

Technology mavens always tout the great social or biological service that their new technology will provide. Their innovations comes under the guise of helping the world, but the majority of the time, their creations are frivolous and do not do much more than use natural resources, create waste, and earn them exorbitant profit. At the university where I earned my doctoral degree there is a masters program in biotechnology and there’s a reason why their curriculum extends beyond just science, containing at least two required business courses. Of course, business is fundamental to their instruction because the principle purpose of our education, of our careers, is profit.

All of the harmful products and practices in our civilization – military arms, sweatshops, low wages, pesticides, plastics, throw-away items, excess of products, animal cruelty, overuse of medicine and surgery – only exist to increase revenue for the rich. None are fair or just or equitable or sustainable. Our societal justification of the above items just marks our collective delusion. These products and practices persist in the name of profit, and we rationalize their continuation just as we rationalize extravagant wealth.

When Senator Bernie Sanders was on TV decrying President Barack Obama’s half-million dollar speaking engagements on Wall Street, the anchors of the program said to him, “Wouldn’t you do it if you could?” Bernie replied, “I wouldn’t be asked.” Rather, he should have explained that anyone with integrity would not accept money they do not need for some sort of quid pro quo from a destructive and corrupt institution. The hosts of the show surmised that everyone would jump at the opportunity to earn money if they had the chance. It is precisely that sort of mindset that enables these broadcasters to inhabit their influential positions on a national television program and to earn millions of dollars. They demonstrate what unethical opportunists they, and most of the rich, actually are. Their lack of ethics is internalized and taken for granted by not only them, but most of the rest of our society. They are more than willing to be bought at whatever price for whatever service. “Just doing my job” does not serve as an excuse for immorality.

Nevertheless, there are people who have chosen lives based on conviction rather than money. Former Uruguayan President Jose Mujica and Seattle City Council member Kashama Sawant chose to earn the local average income for their official positions and donate the remainder of their salaries toward social justice work. Biologist and writer Sandra Steingraber donated a portion of her $100K Heinz Award prize toward the fight against hydraulic fracturing (fracking) rather than spend it on personal treats. Likewise, teacher Jesse Hagopian donated his $100K settlement for being unjustly attacked with pepper-spray by Seattle police toward social justice action. Not everyone is looking to cash in, and not everyone is seeking the next, biggest profit-making endeavor.

Living with integrity and simplicity is difficult. People do not choose to live this way because their personal sacrifice will change the world. They do so because it is the right thing to do. They do so because having too much means others don’t have enough. They do so because living by example allows others who care to see that a life of wealth and consumerism augments inequality and unsustainability; it is not the only way to live and need not be. They live this way because only by walking the walk rather than talking the talk will we ever start to achieve justice and sustainability to help preserve the future of our species.

In recent years there have been waves and wave of protests throughout the country and the world in response to myriad societal maladies. The best protest we can do in America now is to reject the bourgeois life – reject excessive wealth and the material components that come with it, reject profligate consumption, reject consumerism, reject wasteful holidays, reject wasteful trinkets,  reject all that is incompatible with what we purport to champion. For example, retired talk-show host David Letterman appears sincere in his dedication toward helping combat climate change, while at the same time, he remains co-owner of an auto racing team. In the world in which we currently live, auto racing is completely incongruent with climate change mitigation. We can’t pretend to value matters like justice and sustainability unless the way we live upholds those values. We can’t decouple our livelihoods from our lives.

The rich tend to ensconce themselves in their well-manicured communities, shop with abandon, and disregard the abject poverty, environmental degradation, and injustices all around them. They are in the process of spending small portions of their vast fortunes building survival bunkers to withstand either the revolutionary upheaval that may soon come as a result of immeasurable socioeconomic inequality, or the catastrophic ecological collapse that may result from reckless resource extraction and expenditure. How misguided or cynical are they to not realize that by renouncing their extreme wealth, they would need no such provisions and could play a large part in salvaging our civilization?

Need I even explain how the current tax scam pending on Capitol Hill will serve to enhance all of the socioeconomic, environmental, and public health calamities that are arising ever more rapidly and in quick succession? Need I elaborate on how our escalating climate-related weather catastrophes only reach the cataclysmic proportions they do because of the wealth disparities involved and because of the high-risk industrial components therein, that exist mainly to enrich the elite? Would these natural disasters be so disastrous if more people had the economic resilience that they deserve and if society took more precaution against the hazards of multibillion-dollar industries that manufacture products of questionable value while generating tremendous wealth to a select few?

We live n a time of unprecedented social disarray, ecological disrepair, public health decay, and moral depravity. Nearly every aspect of the way we live in modern industrial societies is completely unsustainable. Even if we were to transition to 100% solar energy tomorrow throughout the planet, the worst effects of climate change might be averted, but the plastic pollution that permeates the most far-reaching depths of the oceans would still remain, the persistent organic pollutants (POPs) and endocrine disrupting compounds (EDCs) that harm our own health and the health of the entire global ecosystem remain. Not only do they remain, but they continue to be produced, not out of necessity, but for the financial profit of the privileged few. The production of, consumption of, and waste stream from our global industrial society continues unabated. This is the system that forms the foundation of all of our lives in the civilized world, and this is the system that bestows excessive wealth to some while leaving others fighting for survival.

While it is indeed the system of capitalism that generates and sustains our societal injustice and ecological degradation, the system is comprised of people – people who could abdicate their fictional obligation to happiness via indefinitely-increasing earnings, people who can choose better, Without a preponderance of such people, no countervailing just and sustainable system can ever compete.

In 1964, Uruguayan journalist Eduardo Galeano interviewed the famous Argentinean hero of the Cuban revolution Ernesto “Che” Guevara. In the midst of a comprehensive conversation, Che stated to Galeano, ” I don’t want every Cuban to wish he were a Rockefeller.” To be sure, if we are remotely interested in a sustainable and equitable world, the attainment of wealth must be transformed from admirable to contemptible. With regard to the multitude of obstacles we face, Ralph Nader once wrote “only the super-rich can save us.” He’s right. They can save us by not existing.