Tag Archives: environment

Saturday Matinee: Human

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Synopsis from Open Culture:

What is it that makes us human? And how best to ensure that we all get our fair say?

For director, photographer, and environmental activist Yann Arthus-Bertrand, the answers lay in framing all of his interview subjects using the same single image layout. The formal simplicity and unwavering gaze of his new documentary, Human, encourage viewers to perceive his 2,020 subjects as equals in the storytelling realm.

There’s a deep diversity of experiences on display here, arranged for maximum resonance.

The quietly content first wife of a polygamist marriage is followed by a polyamorous fellow, whose unconventional lifestyle is a source of both torment and joy.

There’s a death row inmate. A lady so confident she appears with her hair in curlers.

Where on earth did he find them?

His subjects hail from 60 countries. Arthus-Bertrand obviously went out of his way to be inclusive, resulting in a wide spectrum of gender and sexual orientations, and subjects with disabilities, one a Hiroshima survivor.

Tears, laughter, conflicting emotions… students of theater and psychiatry would do well to bookmark this page. There’s a lot one can glean from observing these subjects’ unguarded faces.

The project was inspired by an impromptu chat with a Malian farmer. The director was impressed by the frankness with which this stranger spoke of his life and dreams:

I dreamed of a film in which the power of words would resonate with the beauty of the world. Putting the ills of humanity at the heart of my work—poverty, war, immigration, homophobia—I made certain choices. Committed, political choices. But the men talked to me about everything: their difficulty in growing as well as their love and happiness. This richness of the human word lies at the heart of Human. 

In Volume I, above, the interviewees consider love, women, work, and poverty. Volume II deals with war, forgiveness, homosexuality, family, and the afterlife. Happiness, education, disability, immigration, corruption, and the meaning of life are the concerns of the third volume .

The interview segments are broken up by aerial sequences, reminiscent of the images in Arthus-Bertrand’s book, The Earth from Above. It’s a good reminder of how small we all are in the grand scheme of things.

Appropriately, given the subject matter, and the director’s longtime interest in environmental issues, the filming and promotion were accomplished in the most sustainable way, with the support of the GoodPlanet Foundation and the United Carbon Action program. It would be lovely for all humanity if this is a feature of filmmaking going forward.

The Google Cultural Institute has a collection of related material, from the making of the soundtrack to behind-the-scenes reminiscences of the interview team.

 

The Control-Matrix is Crashing because the Truth-Seekers are Winning

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By Phillip J. Watt

Source: The Mind Unleashed

The way the masses view the world is a farce. Every single mainstream perspective is either purposely deceptive, or completely misses the point. Even the people in places of influence who we’re meant to trust have either sold out, or are just plain ignorant to the facts. There’s no need to have a heavy heart though; the matrix of control is crashing because the truth-seekers are dealing heavy blows to the false narratives that have for too long shaped the collective mindset of humanity.

Of course the internet can be celebrated for being the primary mechanism which has amplified the sharing of information across location, race, culture and belief systems. In retrospect, the powers-that-will-no-longer-be would be kicking themselves for not trying harder to institute their insidious plan for humanity prior to the birth and growth of the world-wide-web.

Make no mistake though; they have been very successful on many fronts. For example, try to imagine a world where:

      • most journalists don’t report the real news;
      • the majority of doctors don’t truly understand the causes of poor health and how to legitimately resolve it;
      • a high proportion of politicians don’t know how the money supply works and what the agenda is of those who control it;
      • many so-called expert scientists ‘believe’ in a discredited philosophy which resembles a dogmatic religion;
      • the majority of teachers don’t realize they’re teaching a system of indoctrination that nowhere near gets close to the information and critical thinking that should be afforded our kids; and

the masses are not only ill-informed, divided and feverishly fighting against each other over small and irrelevant topics, but they’re also sleepwalking through one of the most majestic and reverent realities that could have ever been conceptualized.

Well, welcome to our world.

As we begin what we call the 21st Century, every system that should be designed to facilitate the health and vitality of the people has been hacked with lies, deception, dysfunction and disharmony. It’s easy to think that this is an embarrassment for our species because it’s beneath our intelligence and ethical capacity, yet there’s no need to lose faith in the inevitable betterment of humanity, including the way in which we organize and economize our societies.

Why? Because all of this dysfunction has been an effective driver of the collective awakening that is rising in the hearts and minds of humanity.

The inspiring fact is that more and more people are slowly waking up and realizing we all have the opportunity to come to our own, informed opinion on the truth, pertaining to both the spiritual and systemic realities. So many more people now understand the mainstream news is not to be taken seriously as its not where we can find information which is aligned with the deeper truths. They’re also acknowledging that we have the choice on what we decide to personally stand and fight for, as well as the legacy we leave for our children and our future generations.

Beware though; once we exit the matrix of control we’re faced with some serious challenges. We have a lot of inner work to do, such as designing a philosophy that ensures we’re at peace, as well as exercising patience in the quest to take back our liberties and design a legitimate and honorable future for humanity.

That’s why we’ve got to feel for those who have been long aware of the many dysfunctions of our world, especially those who have not learned peace and patience. Slowly they’ve watched:

    • the military-industrial-media-politico-banking complex increase their power and continue their pillage across the world;
    • pharmaceutical monopolies amplifying the drugging of society, as well as keeping many of us sick so that they maximize their profits;
    • movements rise up only to be vilified and disassembled, such as the Occupy Movement;
    • science turned into a corporate institution, as well as further hijacked by an inaccurate and small-minded philosophy of reality;
    • wars purposely created with millions of people dying for the whims of the shadow empire;
    • radical extremists massaged into proxy armies to do dirty work for the collapsing power structure;
    • air, medicine, food and water becoming purposely more toxic;
    • governmental policy increasingly being determined by corporate/elite interests;
    • police being militarized all around the globe;
    • the education model struggling to become less of an indoctrination system; and
    • the agenda of global governance becoming closer to fruition.

Some people have known about much of this for decades, so we should commend them for continuing to fight the good fight. They might have witnessed some disheartening developments, yet as much as all this sounds dire, they’ve also seen millions of people disengage from the propaganda narratives and align themselves with the systemic and spiritual pathways that will be the next stage of our evolution.

The point is that even though we need to be patient and persevere, we should recognize and celebrate the achievements that have been made so far. As I discussed in a previous article called “Whilst the Old System Crashes a New One is Being Built”, there are:

    • economists who want to transform the Keynesian model to legitimate alternatives;
    • teachers who understand the massive holes in the indoctrination system called public education;
    • scientists who want to evolve the way energy is created and shared;
    • health practitioners who see the limits of mechanistic and pharmacological medicine and the need for the reintroduction of natural and plant-based therapies;
    • journalists who demand that the media monopolies need to be disassembled;
    • environmentalists who want to transition the way food is grown and distributed;
    • community leaders who aim to reintegrate them to better support its members;
    • politicians who understand the democratic system has been hijacked by big money;
    • activists who campaign for revolutions in our value systems; and
    • futurists who want to change the systemic template for our societal health and well-being.

There are many beautiful souls who are leading the charge by attempting to redesign our society back into alignment with the natural laws of our universe. We should be one of them, regardless of which way we personally decide to contribute.

To do that, we all need to be super clear within ourselves what we believe and what we want to change. There are many ways to do it too, so finding our passions and strengths is critical to playing our own small part in the shift.

It is simply no longer acceptable to keep our heads in the sand; either we’re a minion of the system or we’re not. Of course its difficult to completely disconnect from the way resources flow through the control channels, yet that needn’t stop us from talking about it, sharing information online and somehow contributing, no matter how small, to local and global movements which aim to transition humanity into the new paradigm of abundance.

After all, the truth is what it is, and it is exposing itself to the world by powerfully flowing through all of us.

Ultimately, we needn’t wait for the zombie apocalypse because its already arrived. Most people are good people, yet the masses have been brainwashed into thinking in ways that are absolutely nowhere near aligned to the truth. They might be sleepwalking through a time where the tipping point for the conscious society builds, but that doesn’t mean they’re not salvageable. That’s why we all have a responsibility to help facilitate waking up the collective so that together we’re more empowered and informed to really bring about a future of justice and honor that we can all be proud of.

To do so, let me give you some advice. Don’t get frustrated, don’t be rude, don’t belittle, don’t condemn. We all had to wake up at one stage so its hypocritical if we are. Instead, be calm, be cool, be real, be articulate. Know the information that you advocate like the back of your hand. If we want to be successful in helping others to face the delusions then we need to ensure their defense mechanisms aren’t raised so they’re more likely to be open and receptive to embrace the truth.

And one more thing; hang in there guys and be patient, we’ve still got a long, arduous way to go but we know all the effort will be worth every second.

ABOUT THE AUTHOR
Phillip J. Watt lives in Australia. His written work deals with topics from ideology to society, as well as self-development. Follow him on Facebook or visit his website.

The Courage to Speak Truth to Power

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By Zoe Blunt

Source: DGR News Service

The more we challenge the status quo, the more those with power attack us. Fortunately, social change is not a popularity contest.

Activism is a path to healing from trauma. It’s taking back our power to protect ourselves and our future.

From a spoken-word presentation in Victoria BC, 2009

Thank you for the opportunity to launch my speaking career. Some of you may know me as a writer and an advocate for social and environmental justice. Others may know me as a cat-sitter, odd-jobber, and temp slave. (Laughter)

I knew when I started out as an activist that I would never be a millionaire and I was right. But I have a certain freedom and flexibility that your average millionaire might envy.

The market demand for social justice advocates is huge right now. It’s a growth industry. And the job security is fantastic – there is no shortage of urgent issues demanding our attention. Experience is not necessary, people come to activism at every age and stage in their lives. It’s that easy!

OK, it’s not actually that easy. (Laughter) But it is a fascinating time to be a “radical.”

There is a great tradition of courage and action here on Vancouver Island. There is potential for even greater future action, so we are doing everything we can to nurture that potential. Building community, linking up networks, teaching, learning, coming together, healing – this is all part of the movement.

For most of my adult life, I suffered from social phobia. I was afraid of authority, filled with self-doubt, paralyzed by anxiety. Getting interviewed live on national TV doesn’t make that go away. But hiding under the covers doesn’t cure it either. So my insecurities and I just have to get out there and do our best.

What compels me is the knowledge that we’re rewriting the script – the one that says, “You don’t make a difference. It is what it is, you can’t fight city hall, the big guys always win.” We can remember that we are not powerless. And when we choose to stand up, it is a huge adrenaline rush – bigger than national TV or swinging from a tree top. That’s the reward – that flood of excitement that comes from taking back our power and using it effectively, for the collective good.

It helps to get love letters from friends and strangers who want to thank me for standing up for what’s important, and who get inspired to take action themselves.

But it’s not all warm fuzzies and celebratory toasts. We face backlash and punishment and threats to our lives and safety.

I led a workshop for new activists this year, and I asked them, “Who are your heroes?”

They named a dozen. Gandhi. Martin Luther King. Tommy Douglas. Rosa Parks. These folks led amazing, heroic movements, but our discussion focused on the ferocious backlash they faced. British media reports on Gandhi when he was challenging the monarchy had the same tone as white Southerners responding to Rosa Parks refusing to give up her seat on the bus. It was vicious. “Uppity and no-good” were some of the polite terms. They were targeted with hate speech and death threats. We hear the same now about whistleblowers. And feminists and environmentalists. It can be terrifying.

The more we challenge the status quo, the more the entrenched powers attack us. The more effective we are, the more they attack us. As Gandhi said: “First the ignore you, then they ridicule you, then they fight you, then you win.”

The fight for justice and liberation won’t be won by popularity contests.

Every campaigner finds their own way of dealing with the counter-attacks. Some laugh it off. Some pray, some cry on their friends’ shoulders. Some go on the counter-offensive, some compose songs, some write long academic papers deconstructing their opponents’ logic. The important thing is, they deal with it, and they don’t give up.

We take care of each other as a community. Because we are all so fragile. Because there is so much trauma and despair everywhere and it affects everyone. But inside that despair, in all of us, there is a solid core of love for the earth and the knowledge that we can act in self-defense. That’s where we find strength.

It’s humbling to note that the economic downturn has done more to preserve habitat and stop climate change than all of our conservation efforts of the past years combined. We take responsibility for recycling and turning down the thermostat, but who is responsible for the scale of destruction from the Tar Sands? That project is the equivalent of burning all of Vancouver Island to the ground. It negates everything we could hope to do as individuals to fight climate change.

How do we deal with that horrible reality? I couldn’t, for the first year of the campaign. I didn’t want to look at the pictures and hear the news stories about the water and air pollution and the rates of illness among the Lubicon Cree people. The scale and the horror of it were too great.

I’ve worked on toxics campaigns and I dread them. Old-growth campaigns are inspiring, because where the action is, the forest is still standing – it’s beautiful and magical and we’re defending nature’s cathedral from the bulldozers and chainsaws. The good earth is here, and the evil destructive forces are over there. It’s clearcut, so to speak. But when a toxics campaign is underway, the damage has been done. The landscape is poisoned and people have cancer and spontaneous abortions, and the birds, the fish, the animals, are dead and dying. It is a scene of despair.

If it sounds traumatizing, it is. And we are all traumatized.

Look at this landscape – concrete, pavement, bricks and mortar, toxic chemicals, but underneath, the earth is still there. We have whole ecosystems slashed and burned without so much as a by-your-leave. We’ve lost whole communities of spruce, marmots, murrelets, arbutus, sea otters, and geoducks. These are terrible losses.

And we humans suffer on every level. Is there anyone here who doesn’t know someone who’s had cancer? Who hasn’t seen the damage caused by diseases of civilization? Who here hasn’t been forced to do without for lack of money? Are there any women here who have never been sexually harassed or raped or assaulted?

(Silence)

Something fundamental has been taken from us here. How do we deal with these losses?

I consider myself fortunate because after a lifetime of abuse from my family and male partners, I participated in six months of Trauma Recovery and Empowerment at the Battered Women’s Support Centre in Vancouver.

And I got to know the stages of trauma recovery:
Acknowledge the loss, understand the loss, grieve the loss.

And the stages of grief:
Denial, anger, bargaining, depression, and acceptance.

These steps are a natural and necessary response to the loss of a loved one, and also to the loss of our humanity and the places we love.

There are people living in national sacrifice zones, people who burn with determination to make change. They are angry, and they have a right to be. I am angry because I’m not dead inside, in spite of all they’ve done to me. Anger is part of the process of grief, and it’s useful. It grabs us by the heart when people are hurting the ones we love.

For me, part of the process is taking action – rejecting helplessness and taking back power. Stopping the bleeding and comforting the wounded.

I fall in love with places and I want to protect them. I fell in love with the Elaho Valley and some of the world’s biggest Douglas Firs in 1997. That forest campaign was a pitched battle, far from the urban centers, against one of the biggest logging companies on the coast at that time.

In the third year of the campaign, I walked into my favourite campsite shaded by majestic cedars. I saw the flagging tape and the clearcut boundaries laid out, and I realized it was all doomed. I could see the end result in my mind’s eye: stumps and slash piles as far as the eye could see, muddy wrecked creeks, a smoldering ruin.

I realized no one was going to come and save this place – not Greenpeace or the Sierra Club, no MP’s private member’s bill, or whatever petition or rally was being planned back in the city. It was as good as gone. All we had to do was stand aside and do nothing, and this incredible, irreplaceable forest would be just a sad memory.

But after that realization, and after the despair that followed, I had a profound sense of liberation. If it is all doomed, then anything we do to resist is positive, right? Anything that stops the logging, even for a minute, or slows it down, or costs the company money, or exposes it to public embarrassment and hurts its market share, is positive – it keeps the future alive for that one more minute, one more hour, one more day. It was a revelation.

Acceptance, for me, meant being able to act to defend the place I loved. It meant standing up to the bullies and refusing to let them take anything more from me.

In the third year of the Elaho campaign, it was just a handful of people rebuilding the blockades, defying the court orders and continuing the resistance. We didn’t quit when the police came, or when we were called “terrorists” and “enemies of BC.” We didn’t quit even after 100 loggers came and burned our camp to the ground and put three people in the hospital.

The attack was a horror show. People were in shock. But a crew was back with a new camp five days later. By then, the raid was national news. And our enemies had nothing left to throw at us. The loggers didn’t know what to do next. Short of killing us, what more could they do?

We had called their bluff.

We didn’t know about the negotiations going on behind the scenes. We didn’t realize that we had already cost the loggers more than they could hope to recoup by logging the entire rest of the valley. (They were operating on very slim profit margins.) We found out when the announcement came that the logging would stop. And it never started again. We won. Now the Elaho Valley is protected by the Squamish Nation — and by provincial legislation — as a Wild Spirit Place.

The violence of the mob showed the level of fear and desperation of the losing side. It was their weapon of last resort and it didn’t work. And they lost.

In the fourth year of the stand for SPAET – the campaign to stop the development and protect the caves, the garry oaks, and the wetlands on Skirt Mountain – we faced the same tactics. We were called “terrorists,” and in 2007, the developers sent 100 goons to rough up people at a small rally. And again, most of our comrades are still in shock. There’s only a handful of us still bashing away at the next phase of development.

We are winning. The other side has thrown everything they have at us and they have nothing left.

There are still sacred sites on SPAET. The cave is still there, buried under concrete.

Meanwhile, the developer’s little empire fell apart, either because of our boycott campaign, bad karma, or because it was operating on the slimmest of shady margins. We took the next phase of development to court. Our campaign, and the economic downturn, turned out to be enough to scare off investors and cancel the project, at least for now.

This work is difficult, painful, and traumatic. So the first step to courage is to acknowledge that pain and loss. We need to name what has been taken from us. Then we can cry, and rage, and grieve. We can name the ones who are doing the damage. We can reach down inside and find our core strength and our truth, and use it. That’s where courage comes from.

Martin Luther King said, “Justice shall roll down like waters, righteousness like a mighty stream.” But I’m impatient. I want to see that mighty stream now – what’s the hold-up? What’s holding us back, when there’s so much to do?

We’re not heroes, actually – none of us is smart enough, or tough enough, or connected enough, to take this on alone. We don’t have superpowers. We are only human, we struggle and suffer and sometimes, we win.

Some folks assume I have some vision, some over-arching game plan, some magic power that gives me an edge. Nope. Most of the time I am just flailing around on the political landscape, taking potshots when I see an opening. Sometimes it’s intuition, and it pays off. When we are right, it is amazing. When we win, it sets a precedent for the future.

In order for evil to prevail, all that’s required is for good people to do nothing. Don’t be one of those good people.

Activism is part of the healing. It’s taking action to protect ourselves and our future.

Thank you for the opportunity to tell these stories today.

(Applause)

Also read how Zoe Blunt moved from “flailing around on the political landscape” to strategic activism: Deep Green Resistance: Words as tactical weapons

Mother Earth May Have Good Reason to Slaughter Us

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By Jack Balkwill

Source: Dissident Voice

Decades ago James Lovelock constructed a principle called the Gaia hypothesis, contending that a biosphere teeming with life works together with inorganic matter to self-regulate conditions for maintaining a livable planet.

The oxygen levels in our air are maintained, and the salinity of the seas – everything that’s needed to keep conditions within the zones which nurture life on the planet.  This is a theory embraced by many deep environmentalists because it offers hope for the future of life forms on the planet.

When one creature (such as man) gets to be so out of control that it threatens the other life forms, Gaia, or Mother Earth, pushes back toward a healthy balance, according to some theorists (the Gaia principle has many variations).

In the ancient Greek religion, before Zeus was king of the gods in the classical period, or Zeus’ father Cronus was king of the gods, or Cronus’ father Uranus was king of the gods, there was Gaia, the earth mother, who created the heavens, the various gods, and man.  Gaia regulated the growing of crops, healed the sick, and was the earth itself to her followers.

Many of the most ancient religions around the world had as their chief deity a female, and my guess is because they reasoned that since it is the female who gives birth, a creator must be female.

The universe within us

Each of us humans is a microcosm of the Gaia principle.  Within us, we have about a hundred trillion unique creatures which do not share our DNA.  Cells containing our DNA only number about ten trillion, so they are vastly outnumbered.  The microbes within us are in many forms — bacteria, fungi, archaea and viruses.

When our microbes are out of balance, it can be life-threatening, so a major function of our immune system is to regulate them, to keep one species from over reproducing, just as, in the Gaia theory, life forms are regulated within the massive biosphere.

If, for example, Candida reproduces to a high level, our immune system will try to destroy enough of it to get back to a balance.  Candida at normal levels may actually be beneficial, and is thought to attack some harmful invaders. At extreme levels of overgrowth Candida may become deadly to us.

Most of the life forms within us are friendly, and we would die without them.  They have a great many functions, working together to keep us alive.  In the end, if we die, they no longer have a home.

And most of the life forms outside of us are also beneficial, aiding Mother Nature in maintaining a delicate balance.

Symbioses

Oak trees have dropped their heavy acorns for millions of years, right beside their trunks.  In such a place, the acorn has little chance of growing with no sunlight under the canopy of mother tree.  But squirrels are happy to carry the acorns away from the tree to bury them in case they are needed for food during an extreme winter.  The squirrels don’t eat all of what they bury most years, giving the oak an opportunity to spread its genetic material.

In return the oak provides a home for the squirrel, which builds nests in oak trees and eats the acorns.  There are interactions between species all over the planet with which we are not yet familiar, but it is clear that species depend on one another for survival, just as the microbes within us are maintained in a balance that sustains life.

A flower may provide pollen to the bee, and in return the bee pollinates other flowers, benefiting both species.

But sometimes man gets in the way

Who would think a massive animal like a moose would rely on the lowly beaver for its well being?  When beaver hats were a popular fad, beaver were killed off in such large numbers that moose began to starve.  One of the favorite foods of moose is the shoots growing in wetlands, and without beavers to dam streams creating wetlands, moose began to go hungry and started feeding on tree bark, killing trees.

Of course, it was inadvertent that a fad of humans started killing off moose.  But we’ve done such things throughout our history and have more control over nature than we realize.

When sperm whales were slaughtered to near extinction, giant squid began to rise up to the surface in the oceans, no longer having to fear their primary enemy, the sperm whales that fed upon them.  Giant squid previously stayed in deep parts of the ocean to avoid sperm whales.  We have no idea what happens in the long term when a creature like the giant squid, with a ravenous appetite, begins feeding in a part of the biosphere from which it was banned for millions of years, but certainly it must upset the food chain.

It is thought that some animals, such as mammoths, became extinct at the hand of man.  Such creatures disappeared in North America about the time it was populated by humans.

Whether directly or indirectly, we are responsible for the extinction of a great many species.

Intelligence, whatever that is

Many people seem to think that humans are somehow superior creatures.  We have a formula for determining intelligence which predicts that a species is intelligent when its brain is large enough to take care of all of the functions of its body, with something left over.  That something left over is intelligence.  So it’s largely brain size in proportion to body size that suggests degrees of intelligence.

There is an old belief that elephants have a pea brain, but it is not true.  An elephant has a large brain, but needs most of it for maintaining its massive bodily functions, so what’s left over may not be great intelligence, but the elephant is certainly an intelligent animal.

The cetaceans, the large toothed whales, all have brains larger than human brains.  Some scientists have speculated that they may be more intelligent than humans.

When people say, “But cetaceans haven’t invented nuclear weapons,” they are showing, perhaps, a flaw in the human being, not a comparative virtue.

Those who support the theory that cetaceans are more intelligent theorize that they may understand that being more in harmony with nature is the intelligent thing to do for long term survival, rather than making automobiles which pollute the planet and the many other destructive things humans do.

At any rate the other creatures appear to help maintain the balance of life within the biosphere, interrelating in complex ways, while humans have reproduced out of control, crowding out other life forms, taking more than our share of resources, and polluting the planet.

So another way to look at the Gaia theory is to describe it as a kind of immune system for the biosphere.  When it has an organism that is overpopulating and causing other organisms to die, that organism must be regulated, just as for a Candida overgrowth or cancer within a human.

The traditional way that Mother Nature has regulated the human population is with disease.  It worked well up to the twentieth century, when humans began to poison their drinking water with chlorine or other agents to kill off water-borne diseases, which had previously wiped out the populations of entire cities.

Will humans be brought under control by Mother Nature?

In the 1970’s there was a movement to reduce the human population, quite popular with many.  I donated to that cause, and was surprised to see it vanish.  I suspected that it was killed by the capitalists, who have a vision that the population must continue to grow for there to be more consumers, hence, more profit.  Capitalists insist that “growth” continue without considering finite limits consistent with the size of the planet.

So how will Gaia maintain the delicate balance with the human organism out of control?  She might introduce a new disease for which we have no antidote.  It was the first thing I thought of when the AIDS epidemic began decades ago.  A perfect killer, to destroy the immune function, allowing almost anything to then kill the host.  But mankind seems to now have that disease under control.

Or Mother Nature might allow us to commit suicide by climate change from our nasty habit of spewing carbon emissions, and other anti-environmental things we are doing in destroying our little blue planet. We are releasing massive toxins into the environment in the form of dioxins from paper and plastic making, radiation from nuclear power plants and bomb making, insecticides, herbicides, and other dangerous chemicals.

A recent report by The World Economic Forum and Ellen MacArthur Foundation stated that at the current rate, the weight of plastic in the oceans will exceed the weight of the fish.  When I heard this a few weeks ago I posted on Facebook, “The epitaph for human beings will read ‘they thought they were an intelligent species.’”

As an old man I take heart that young people seem to be far more aware of the degradation of the planet’s environment, giving me hope that they will find a solution and assist Mother Gaia in her quest for purification and renewal.

The alternative is to leave her no choice but to see us as a cancer that must be eliminated for the good of the whole.

 

Jack Balkwill is an activist in Virginia. He can be reached at libertyuv@hotmail.com Read other articles by Jack.

Meet the Indigenous Eco-feminists of the Amazon

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In Ecuador, indigenous Kichwa women are resisting corporate interests that threaten their land.

By Lindsey Weedston

Source: Yes! Magazine

For episode two of A Woman’s Place, Kassidy Brown and Allison Rapson traveled to Ecuador and ventured deep into the Amazon rainforest. There, issues of indigenous rights and the rights of women intersect in many ways. Corporate exploitation of indigenous land directly affects women who rely on natural resources for important aspects of their culture and daily lives.

This is one reason why Brown and Rapson sought out Nina Gualinga, a member of the Ecuadorian Kichwa tribe, internationally known for her indigenous rights activism. “In every episode we tried to address a different angle of feminism and a different way that it could be expressed,” Rapson said. For Brown and Rapson, Gualinga represented the power of eco-feminism, which combines environmentalism with feminist theory.

“We were struck by lots of things, but really it was just understanding her relationship to Mother Earth,” Rapson explained. “It’s a very personal relationship, and fighting for the planet, for them, is like fighting for a really powerful woman who needs their protection.”

The episode explains how, after oil companies began exploiting their land for fossil fuels, the Kichwa people protested, sued the government, and convinced the Inter-American Court of Human Rights to force oil companies out of Kichwa territory. But even though Kichwa women stood up to Big Oil and won, they still have to be vigilant. For Gualinga, and other Ecuadorian women interviewed for this episode, the capitalist system that threatens their land is also a key element of the modern patriarchy.

“It’s the kind of capitalism where big oil is coming in with a very masculine approach,” said Brown. “With the worst form of masculinity—aggressive, not listening to the community leaders, and not hearing what the people want.”

“All people have both feminine and masculine attributes. It’s not that all men are bad and it’s not that all masculine expression is bad,” Rapson said. “It’s that we are living with the remnants of an outdated and antiquated system.”

Gualinga says another obstacle indigenous women face is the stereotype that their communities are “primitive.” So when she brought Brown and Rapson to her village of Sarayaku, Gualinga showed them how Kichwa people have mixed modern technology with ancient traditions. The village uses solar panels for electricity—and Rapson explained that they even have their own “tech center”—while things like traditional teas and beauty products are still made by hand.

“It’s incredible to walk around the forest with Nina. She would pull this flower and tell us about how this oil would clear up your skin,” said Brown. “Then she would pull another thing that I would never recognize out of the rest of the foliage and say ‘This is great for your hair, it will make it longer and stronger.’ They have what they need there.”

This is part of the reason protecting their land is so important to the Kichwa.“It’s kind of like someone coming into your town and saying ‘I’m going to destroy your grocery store and your bank and your beauty salon,’” explained Rapson. “‘I’m going to literally take every aspect of your life—everything involved in how you live every day-to-day moment—and I’m going to get rid of all of that.’” Because when Gualinga and her fellow tribe members talk about protecting their environment, it’s more than just land. It’s protecting their history, their traditions, and their culture.

 

Lindsey Weedston wrote this article for YES! Magazine. Lindsey is a Seattle-based feminist blogger with a creative writing degree that everyone told her would be useless. She spends her time writing about various human rights and social justice issues on her blog Not Sorry Feminism and dabbles in video game reviews and commentary. Find her on Twitter at @NotSorryFem.

Keeping The Portal Open: Erik Davis on TechGnosis and the Blurring “Real” & “Virtual”

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By Michael Garfield

Source: Reality Sandwich

Erik Davis is the author of TechGnosis: Myth, Magic, & Mysticism in the Age of Information (recently reissued by North Atlantic Books with a new afterword).  An investigation into how our transcendental urges play out in the realm of high technology, it is a rare treat – both an exemplary work of scholarship and also a delightful read – a florid, fun, and virtuosic play of language.  Even more impressive is that in our metamorphic times, this book has aged considerably well.  TechGnosis is in ways more relevant today than it was in the rosy dawn of 1998, before The Matrix and the iPhone, Facebook, and Edward Snowden.  We’re living in the future.  Read this book and learn the territory.

Over a glitchy Google Hangout (you can watch both parts on YouTube), Erik and I discussed our culture’s highest hopes and darkest dreams for our collective future, and how they’ve both become more complicated since the turn of the Millennium.

If you imagine browser windows as a kind of portal in between dimensions – if you wonder when the apes and whales will open social media accounts – if you believe that we can find a way to surf the turbulence of our connected century with grace and humor – then read on…

(Thanks to Terra Celeste and Ivan Marko for transcribing this!  This is about one-third of the full conversation.  You can also read the transcript in its raw entirety here.)

Erik: I apologize for our developing-world level of internet connectivity. Here in San Francisco! That’s right, folks, you heard it right: I live in the city of San Francisco, the absolute white hot center of the technological creative mutation, and yet my internet’s kind of crappy.

Michael: Well, you know, San Francisco was where Skynet was headquartered in the last Terminator film, so it may just be that your home is becoming ever-more inimical to human existence.

Erik: And the Federation, too! In a way those were the two models, right? On the one hand, you have the Federation from Star Trek, where it’s a liberal, UN, kind of globalist model – we’re no longer fighting nation states, we’re still human beings, we have desires, we get to drink tea and explore the universe. That sounds pretty cool from a humanist point of view, and yet on the other side we have Skynet, which is of course a whole other ball of wax. In a way, isn’t that it? It’s the struggle between the Federation and Skynet.

Michael:  It’s funny, ‘cause most of what I wanted to talk to you about today was about how your book -– which is a brilliant piece of writing – has aged since 1998. The new volume includes a new afterword from the 2004 edition, as well as a new afterword from the 2015 edition. One of the things that you discuss is the way that the expectation that we had of boundary dissolution and transcendence at the turn of the millennium has become more complex. Now, it’s more of just a general shifting and metamorphosis of the construction of new boundaries. And so, like in the most recent Star Trek films and Terminator films, we now have good Terminators that believe they are people and are willing to donate their heart to the dying members of the human resistance. You know, the actual human heart that these Terminators possess, in order spoof human security systems. And then, in the latest Star Trek film, the threat comes from within the Federation, from a black box military program. Our culture seems to be getting more and more comfortable with these liminal zones and these ethical complexities. Less naïve with respect to that kind of simple dyadic distinction.

Erik: Techgnosis first came out in ’98. I talk a lot about gnosticism in the book and about these ancient Christian heresies about the spark in us that can escape from this prison that’s run by evil demons who are fabricating reality. That ancient model of mysticism and theology just fits like a hand and glove in our digital era. And then the Matrix films come along and I was like, “Oh my God, so beautiful.” It was just a perfect expression, and I wrote about that in the afterword for the 2004 edition. Nowadays a lot of the topics that I wrote about are even more available and perceivable through popular culture because popular culture has gotten weirder, more full of occultism, more intense, even as, in some ways, it’s become more ordinary. A lot of these sort of topics were very fringe in the ’80s or even the ’90s, in the sense that you had to kinda dig for occultism, for Satanism, for people who believed that they were channeling deities. All this stuff was part of a subculture, an outsider culture. Whether we believed it or not doesn’t matter. In a way, it’s not that there are necessarily more people who believe in these things. It’s just that they’re more available, because of the way that popular culture introduces these ideas. We become fans of shows. Fantasy and science fiction have become the norm.

Michael:  I’m sure you remember when James Cameron’s Avatar came out, and the Avatar world immediately took off within the LARPing community. And so you started to see this foreshadowing of a new dysphrenia, a psychological disorder of the possible fragmentation of worldspaces that we seem kind of doomed to experience with the advent of the true landing of virtual reality. These people were so just morose and desperate because they became so immersed in the Pandora world that they couldn’t readjust to their life as human beings. It’s sort of akin to my generation’s wave of acid burnouts, maybe. As we invest more and more of ourselves into this increasingly popular and available and sexy because it’s not just animated by our religious impulses, but it’s actively being advertised, and commercialized and sold to us. We’re really being encouraged to throw ourselves into these alternative worldspaces. And then there isn’t a landing pad for when we get back. So I feel like one of the lasting lessons of your book, one of the reasons that I feel its resonance remains, is because it allows a person to integrate those experiences. In a way, it functions as a manual for understanding our drives and the larger emotional matrix in which we play with new freedoms to explore occult realities.

Erik: That’s very well said, actually, because in conventional society, even very recently, these things have largely been shuttered out. My generation grew up in the shadow of the hippies, and those things were around, but they were very much part of the counterculture. They were either mocked or ignored in the New York Times reality, which is still kind of a good symbol for consensus reality. I’m not even sure if we have a consensus reality anymore, or if it’s not some crazy topological knot, but in the old days, it had a little bit more stability to it, and you would never see these things acknowledged. Or if they were, they were pathologized – it was crazy, it was absurd, it was narcissistic and navel-gazing. This was true for a whole range of things – meditation, esotericism, UFOs, psychedelics, the whole range of extraordinary experience that people wanted to seek and experience.

As someone who basically keeps my feet on the ground, I’m largely skeptical in temperament. I’m very anthropological in my approach, which means I like to go into environments and participate as I observe, that classic stance of participant-observation. And what’s come from that is a realization that you can plunge very deeply into very interesting, rich otherworlds that are full of magic and enchantment and bizarre synchronicities and wonderful downloads, but at the same time you can also trust the ability to return to the body, to the ordinary, to the conditions of human experience in an everyday way, and that those don’t have to be in conflict so much.

I think that these experiences are not only really valuable, but they’re absolutely necessary to understand what’s actually happening. Whether people acknowledge it or not, a lot of the time we are driven by desires to be in dreamworlds, to achieve unusual-states-of-consciousness, to find them inside ourselves and see the way that they’re driving us. There’s a strong kind of rationalist technologized way of thinking about experience that’s very pervasive now, that’s actually carried like a philosophical virus through the widespread notions of tweaking and controlling your experience, of making yourself more efficient or powerful. So for me it’s really important to keep portals open to the unknown, to the mystery, to the bizarre, because it’s precisely in those encounters that we see beyond the rationalistic frame, which often is, in my opinion, benighted. Instead, we can adopt a more open-ended, but not necessarily mystical, attitude to the whole range of otherworldly experiences.

Michael: There’s a through-line here in one of the last chapters of Coming into Being: Artifacts and Texts in the Evolution of Consciousness by William Irwin Thompson, someone whom I know that has inspired us both immensely. That books last chapter a chapter is about how the Ramayana tells how humans and animals allied to expel the demons from what we now take as take as mundane, everyday reality. Bill Thompson’s view was that the Electrical Imaginary descending back into our networked global civilization is opening a portal, and that the screen is literally a shamanic window through which these spirits are granted fresh access to our world. And then in your latest afterword you talk about how the irony of these ultra-hyper-realist-skeptic-atheist-revenge-of-the-enlightenment types is that you can’t actually create a complete model of the mundane world. You can’t perfectly map the enlightened cosmos without getting into all of the weird stuff, the out-of-body experiences, the UFO abductions. These things have to be explained in order to cast out all of the shadows, but the naïve attempt to cast them out is really just an invocation. It’s like the topological knot you mentioned earlier, where merely addressing them makes them a more vivid part of our reality.

Erik: Absolutely. I think that that’s part of the deeper logic behind the renaissance of psychedelics. In many ways, “psychedelics” as a topic is a key site in understanding how modern technological scientific people recover, rediscover, and repackage, if you will, these kinds of liminal states and otherworldly encounters, with their potential sources of meaning and spiritual experiences. I also think that one of the reasons we have seen such an incredible renaissance emerge so quickly is because it was an inevitable part of scientific logic. Science has to take the brain seriously, it has to take the experiences in the brain seriously. Psychedelics are clearly physical, material agents that produce somewhat regular phenomenological effects. We have to understand that if we’re going to understand the brain. Any reasonable scientist is going to say that. And, whoa, lo and behold, it actually seems to do some good. So the genie is out of the bottle, and the genie doesn’t mean that we’re going to return to some kind of mystical worldview. I don’t believe we are. I think we’re in a state of tremendous mixing, of a multidimensional view where we have to learn how to move between different kinds of frameworks, including occult and animist frameworks, including mystical or religious frameworks, but also including secular, critical, analytic frameworks – scientific in that classic sense as well. How to do that I don’t know. But I do know that it’s a multidimensional field and I think that that’s why we see this turn towards the very multidimensional psychedelics.

Michael: Yeah, definitely. That is, in the sense of the original articulation of TechGnosis. You’ve got that chapter, “The Path is a Network”. There is something about the way the network allows for this manifold, multifaceted appraisal of reality, that really breeds and encourages and nourishes multiperspectivism. And so, in a way, I think the inherently psychedelic nature of our age, and what’s become really just like much more imminently and vividly obvious and easy to spot about the mainstream culture in general, is that we don’t all agree. It’s a much deeper revelation of the same kind of cultural relativism that we started to experience through the global interchange and commerce a couple hundred years ago, but now it’s to the point where culture has splintered to such an extraordinary degree due to the fact that everyone at the dinner table is occupying their own iPhone reality portal, that the main yoga of at least the first half of the twentieth century seems to be the psychedelic yoga, of being able to take our ontological conclusions lightly, and to be able to juggle them and to adopt them when they’re appropriate but to treat them with the kind of middle-way balance of skepticism and sympathy that you have modeled for your readers.

Erik: Yeah, that’s a really important thing for me. Also, itIt also plays an important role in a lot of the stuff that we haven’t been talking about, which is the dark side of the tale. Probably my proudest thing about TechGnosis is that it first came out in 1998, so the book was written during the first internet bubble. This was the time when a truly millennialist set of ideas were held by many people working in technology, the new rules of the economy of abundance. That kind of utopian thinking.was partly legitimately believed. I knew a lot of these people, I was kinda part of that world, of people who were imagining the potential of virtual reality, of new kinds of political formations, people drawn together in new forms of community, etc. At the same time those ideas were also ruthlessly exploited by capitalist forces, which created essentially a kind of ponzi scheme of IPOs. And so, the sense that something new and different was actually happening was simultaneously exploited.

When I was writing TechGnosis, it would have been easy for someone to write a much more happy, fluffy vision of the connections between spirituality and technology. “Here we are, just around the corner, just about to break through!” But for me, that sense of transformation was always accompanied by a shadow. If you open the portal and you accept the existence of these half-fantastic beings, there are demons there as well. In our future visions now we feel the presence apocalyptic energies. There’s the sense of mass breakdown, of ecological collapse, or the rise of a fascist surveillance state. On some intimate level we know that every time we’re using a device we’re moving through a shadow realm where we don’t know what sorts of agents – entities, algorithms, human beings – are perceiving and making meaning out of our operations. That is an unnerving, uncanny situation, and it’s one that we have to live with.

We have to acknowledge that we do have these fears and terrors, and apocalyptic presumptions inside of us, inside our imaginations, inside our hearts, inside our stories, inside our cultural traditions. And so we have to be very careful about where and how we mix the apocalyptic templates that we carry in our imaginations with the actual real conditions that we find ourselves in. It’s very tricky, but I suspect it takes that same sort of balance of skepticism and sympathy into the shadow realm as well as the utopian, or at least poetic possibility. And in a lot of ways I feel that’s where we’re at. That’s part of why I do what I do, is to try to kind of map that ginger, open, but questioning space, because it seems like one of the places to try to navigate these very difficult issues.

Michael: So many people worship the idea of the return to nature, or Terence McKenna’s idea of an archaic revival, this sort of forward-escape atavism where we go all the way around and end up back where we started, transformed. But we’re also naïve to the lived reality of not being on the top of the food chain, and that’s absolutely part of this that comes back, it can’t be divorced from the rest of it. We long for the community of the tribal life that we left behind, for the openness, the permeability of the self that we experience. The last experiment of civilization was profoundly dissociative, isolated, and lonely, and as consequence, we have a totally pathological relationship to the natural world. But in restoring that, in the humility of science recognizing its ultimate ignorance, we move back into an age where we’re no longer able to kid ourselves quite so successfully about the dragons that we have swept under the map. They’re still there, and they’re in a way even more alive for us now.

In your interview with Vice, you said a god is just a fiction that everyone believes in. So in a way – and this is kind of Information Warfare 101 – even if the NSA did not have supercomputers inside that Utah data complex, the fact that they built it, and that it can be observed on Google Maps, holds this profound power over the human imagination, and so we’re all having to catch up really quickly to these magical concepts. Even if they’re not clothed in the language and trappings of magical traditions, we’re being reacquainted with the power of the symbol and the power of ritual, and the sway that an idea has over the population when it becomes harder and harder to verify things beyond the shadow of a doubt.

Erik: You could call it conspiracy thinking, although that gets defined in all sorts of ways, some of which I think are themselves forms of mind-gaming. Either way, we’re in a realm of mind-games, where perception is reality, and where the crafting of perception takes place on multiple levels through multiple agendas. Multiple agents are crafting reality in a more and more overt way, even as we’re technically learning to craft subjective experience more and more. Here we’re getting into the edge of Virtual Reality 2.0.  I think that, again, familiarity with these occult or even animist liminal zones will help us navigate through the jungle that we’re in. I mean, I can totally understand why people want to drop out of this thing. Like, fully drop out – whether into criminal underworlds, into darknet trafficking, or whether they go off the grid, or try to monkey-wrench the show. Those desires makes a lot of sense to me. It’s not who I am, it’s not where I am, but I can resonate with that. So, as long as I’m still participating in this network world that we’re sharing, that we’re fabricating, that the machines are fabricating, that we’re sharing with the machines, we have to develop that kind of light step.

You also mentioned a sense of the larger ecological framework that we’re in. As we look at what’s happening with technology, as we try to understand what’s happening with communication and human civilization, it’s impossible to extricate it from this larger ecological condition of crisis and no-going-back. It really feels like what we’re being asked to do, ethically and imaginatively, is to extend our ability to sympathize, to engage with, and even just to leave a space open for that which is outside of us, outside of the human frame, outside of the human story. That Outside may be technology, in the sense of the algorithmic intelligences that are already beginning to swamp our world, as well as the complex institutions and networks that are distributing these things. But that Outside also supports a more ecological and even cosmic view. We’re on a planet, the planet’s changing rapidly, spinning in space. All of those larger views, I think, are what we’re called upon to connect with.

I think one of my greater fears or concerns – I mean, I have so many, but just talking specifically about technology, and how people use it – is that it’s very easy to stay within a kind of human narcissistic world through media, especially social media, and the internet. I see people putting their energy into virtual or technological information circuitry, getting absorbed into a mass-cybernetic web of media, with its transmission of human stories and human perceptions and human egos and identification and projection. The whole game is so absorbing, so seductive, so fascinating, so enervating, that it can drown out our ability to wrestle with the non-human – whether it’s technology, geology, animals, capital flows. We need to become better post-humans, not narcissistic post-humans seeking our pleasure buttons, figuring out the best way to design some kind of crazy experience. That’s great, it’s part of the whole picture, but we have to also really think about what does it mean to live in a profoundly interwoven cosmos that necessarily draws us out of our narrow human egoic frame.

Michael: I totally agree. So, in light of that, I’m really fascinated by what you might have to say on recent developments on the interspecies internet – have you heard much about this? There was a TED talk about it a year or two ago.

Erik: I think I know what you mean. Why don’t you set it up?

Michael: A couple of years ago, Vint Cerf, Peter Gabriel, and a couple other people – dolphin researchers, bonobo researchers, and technologists – came forward at a TED conference to launch the idea that we can get into the sensorium of other animals and understand the way they experience things well enough to create computer interfaces for them that perform something like “Babel Fish” or Google Translate, so that we can communicate – whether it’s through music, symbols, or something else – with some of these other animals that we know have high intelligence and a sense of self.

I was really excited about being a part of this in some way, just throwing my bid into this process, and then I started thinking about how it got more complex. Because, what’s really going on here is that we can scarcely recognize a world beyond ourselves without immediately attempting to colonize it with our technological bid for control. To reference George Dvorsky of io9, there’s something really beautiful in his fascination with animal uplift, and his vision of our ethical responsibility to involve non-human species in the fate of the planet – which is currently being decided by human parliamentary action. The dolphins should get a vote. The gorillas should get a vote. And the only way that they can get a vote is to involve them in the technological infrastructure that we’re creating that is allows us the hope and the opportunity for that Star Trek world government. At the same time, it enfolds them into our own personal and transpersonal nightmare that we just discussed, and ultimately they may not want to participate in our uniquely human breed of insanity.

Erik: Yeah, that’s very well put. You know, we keep stumbling onto this Faustian bargain. It increasingly seems to describe these kinds of situations. There are people who believe that we can design a good enough system where, even despite its flaws, we’re drawing in others to decisions about the best and most ethical thing to do. And at the same time you’re going to have people who are just, like, gagging in their throats.  It’s like, after all of the violence we have exerted on the animal world, to do this is the final, most nihilistic violence – to draw them into this madness! And you could have the same discussion about the desire to colonize planets. How could we not get excited about the idea of human beings on Mars or even robots landing on asteroids? It’s just totally fascinating and wonderful, and yet it’s pretty easy to see what that would look like as an industry, and the kinds of problems that would arise in the way that seems stitched into the nature of human beings. Sometime you can almost be Christian about it. It’s a kind of original sin, a way of, like, always fighting and competing and outmaneuvering and exploiting and trying to create elites. All these things that civilization has been doing since the get-go, since we stepped outside of the Paleolithic life and made a pact with writing and social organization, with pyramidical structures. It’s an old, old, old pact, and it’s deeply religious. Our religion is fundamentally bound up with the mythology of the state.

And so, where I stumble now is…where is the state? Is it everywhere? Is it nowhere? Are we at a point where that whole relationship is shifting? Is it worth extending hope into these things, or is it reasonable to say, “Look, we just keep doing the same horrible thing over and over again, so let’s just tear it down.”

Getting back to the specific question about animals, though. I really buy that radical democratic notion in a lot of ways. Turning to the Outside, whether it’s animals or elements of technology or geological forces, is part of what democracy means. Part of the constitution in Ecuador recognizes the rights of nature. Not just nature, but “Pachamama” – and, as people who are interested in medicine work and indigenous worldviews know, Pachamama is a goddess. It’s a way of understanding and relating to the fecund, beneficent giving quality of the earth, in a spiritual light, or a personhood light, or an animist light, whatever you want to call it. And that’s part of the constitution, part of a legal document. The thinking behind that document is, “Look, it’s just extending the idea of rights, which is a modern construct. The notion of inalienable rights emerges at a certain point in Western history, it gets installed into governmental and legal forms. Initially it’s just for white men with property, then it’s just for men, then women get it, then people of color, whatever – you have this spreading of the notion of rights, so that now we are called upon to spread it into the environment as well.” Very tricky, very complicated, very confusing. What does it mean, to give nature a voice? Is “nature”, or Pachamama, even the right word? And at the same time, that seems like a very vital and significant mutation in the operating system of the state. You’ve got to factor in these others, even though exactly how that happens is so difficult to understand. So again, here we go! Plunging into the Faustian bargain!

Michael: It’s very much related to a book that I feel stands in a fun balance with yours. It came out this last year by Christian Schwägerl. It’s called The Anthropocene, and if you haven’t read it I highly recommend the read (editor’s note: Shwägerl has a number of excerpts published on Reality Sandwich). It ignores the mystical dimensions of things. Schwägerl lives in Berlin, and he’s very much operating from a secular, European Union, modern global ecological sensibility.  But the whole idea of his book is that the last remaining wild places are, in a sense, artifacts, because they only exist due to the determination of the human hand to preserve them. That there is no real wilderness anymore on our planet, at least in the natural world. Everything is indoors, and we have to find a way to first recognize that the so-called “Human Age” is actually tilting us into this much more profound, complex, and difficult relationship with the non-human world.

But we do have to find a way to express that world in our own language and our own systems – for example, by honoring what he calls “ecosystem services” in our economy, not factoring out that the water cycle, the carbon cycle, and all of these supporting systems that have an order of magnitude greater economic value than anything we’re trading on the stock market. They must be preserved at literally all costs. But he is ethically divided by the question, “Do we have to talk about the rainforest in terms of its monetary value in order to save it?”

Erik: That’s the crux. I’m glad you brought up this topic of wilderness, because I think it’s a good way to reflect on one of the problems we face. On the one hand, we have the wild – what the wild represents, what it means to be wild, what it means to stumble across the wild in your life, We are talking the unknown, the mystery, the chaos, a kind of Dionysian encounter, an intensity that takes you beyond reason, whether it’s experienced in a natural environment or in your head, or in the city. There’s something about wildness that’s profound to human beings. It has a lot to do with what people seek when they’re spiritual seekers, when they’re religious, when they are plumbing the depths. When people question the autonomy or imperial demands of reason, it’s often in the name of some kind of wild – whether it’s the sacred or the archaic or the nonhuman.

At the same time, you can sit down and go, “But this whole idea of wilderness, of natural wilderness, well, it’s a construct, it’s part of the European imagination, and that imagination is over. It’s not doing anyone any good anymore.” Some very serious environmentalists will argue that ideas of wilderness or even “nature” are actually in the way. The argument is that the religious and spiritual ideas about nature that were such an important part of twentieth century environmentalism actually get in the way of the process of introducing these non-human factors into the system in a way that would actually force the system to recognize and negotiate with them, rather than pretending in this abstract, insidious way that they don’t exist. And I don’t know what to do with that tension between these two “wildernesses”. All I know is that it’s incredibly vital in whatever way that we keep a portal open to the wild.

In that sense I’m very different than rationalist people who think we just need to introduce everything into the system – that it has to be drawn into the logic of capital, it has to be commodified, it has to be seen.  That the way to deal with pollution is to create carbon debt and to introduce it into the financial system. But that solution is a house of cards. I have a slightly, perhaps darker view that whatever tumult lies ahead, whatever sorts of forms of chaos we confront, whether they’re through a highly developed technological society that manages to keep things going, or whether society is forced to reorganize in the face of a major hiccups and breakdowns, whatever the thing is, the more that we are actually able to handle the wild, the chaos, the unknown, the mystery, the others, the whispers on the edge of our vision, the better we’ll be able to actually navigate that situation on an individual and a cultural level. There is a problem with the rational, reasonable, incorporate-everything logic, with its call to squeeze everything for its monetary value, to quantify everything, to quantify the self. All of that may be fine and well, but only as long as it keeps a space open for those kinds of encounters, for that kind of imagination, for that kind of risk and vulnerability.

But that’s often what doesn’t happen. So, in a way, my work, not just in TechGnosis, but in all the writing and conversations that I’ve done and continue to do is about riding these edges. I just want to keep those portals open, to keep the spaces open, so that people don’t feel like they have to be fools in order to engage these broader ways of seeing the world. That’s why it’s really important to keep those portals, those edges open.

 

Read more by Erik Davis here.

Read more by Michael Garfield here.

There is something extraordinary happening in the world

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By Gustavo Tanaka

Source: Medium

A few months ago, I freed myself from society, I’ve released myself from attachments I had and fear that locked me to the system. And since then, I started seeing the world from a different perspective. The perspective that everything is changing and most of us have not even realized that.

Why is the world changing? In this post I’ll list the reasons that take me to believe this.

1 — No one can stand the employment model anymore.

Each one is reaching its own limit. People that work in big corporations can’t handle their jobs. The lack of purpose starts to knock the door of each one as a desperate scream coming from the heart.

People want to escape. They want to leave everything behind. Look how many people trying to become entrepreneurs, how many people going on sabbaticals, how many people depressed in their jobs, how many people in burnout.

2- The entrepreneurship model is also changing

A few years ago, with the explosion of the startups, thousands of entrepreneurs, ran to their garages to create their billion dollar ideas. The glory was to get funded by an investor. Investor’s money in hand was just like winning the World Cup.

But what happens after you get funded?

You become an employee again. You have people that are not aligned with your dream, that don’t give a damn to the purpose and everything turns into money. The financial return starts to be the main driver.

Many people are suffering with this. Brilliant startups start to fall because the model of chasing money never ends.

We need a new model of entrepreneurship.

And there is already many good people doing this.

3- The rise of collaboration

Many people have already realized that makes no sense to go alone. Many people awake to this crazy mentality of “going on your own”.

Stop, take a step back and think. Isn’t it an absurd, we, 7 billion people living in the same planet get so separated from each other? What sense does it make, you and the thousands (or millions) of people living in the same city turn your back to each other? Every time I think of that I get kind of depressed.

But fortunately, things are changing. All the movements of sharing and collaborative economy are pointing towards this direction. The rise of collaboration, sharing, helping, giving a hand, getting united.

It is beautiful. It brings tears to my eyes.

4- We are finally starting to understand what the internet is

Internet is an incredibly spectacular thing and only now, after so many years we are understanding it’s power. With internet, the world opens, the barriers fall, separation ends, union starts, collaboration explodes, help emerges.

Some nations made revolution with the internet, such as the Arab Spring. In Brazil we are just starting to use better this magnificent tool.

Internet is taking down mass control. There is no more television, no more few newspapers showing the news they want us to read. You can go after whatever you want, you relate to whoever you want. You can explore whatever you want, whenever you want.

With internet, the small starts to get a voice. The anonymous become known. The world gets united. And the system may fall.

5- The fall of exaggerated consumption

For many years, we have been manipulated, stimulated to consume as maniacs. To buy everything that was launched in the market. To have the newest car, the latest iphone, the best brands, lots of clothes, lots of shoes, lots of lots, lots of everything.

But many people have already understood that it makes no sense at all. Movements such as the lowsumerism, slow life, slow food, start to show us that we have organized ourselves in the most absurd possible way.

Each time less people using cars, less people buying a lot, each time more people trading clothes, donating, buying old things, sharing goods, sharing cars, apartments, offices.

We need nothing of what they told us we needed.

And this consciousness can break any corporation that depends on exaggerated consumption.

6- Healthy and organic eating

We were so crazy that we accepted eating any kind of garbage. It only needed to taste good, that was ok.

We were so disconnected, that the guys started to add poison in our food and we didn’t say anything.

But then some guys started to wake up and give strength to movements of healthy eating and organic consumption.

And this is going to be huge.

But what does it have to do with economy and work? Everything!

The production of food is the basis of our society. Food industry is one of the most important in the world. If consciousness changes, our eating habits also change, and consumption changes, and then the big corporations must follow these changes.

The small farmer is starting to have strength again. Also people who are planting their own food.

And that changes the whole economy.

7 — The awakening of spirituality

How many friends do you have that practice yoga? What about meditation?

How many used to do it 10 years ago?

Spirituality for many years was a thing of the esoteric people. Of those weird people from mysticism.

But fortunately, this is also changing. We got to the limit of our rationality. We could see that only with the rational mind we cannot understand everything that happens here. There is something more happening and I know you want to understand.

You want to understand how things work in here. How life operates, what happens after death, what is this energy thing that people talk so much, what is quantum physics, how can thoughts become things and create our reality, what are coincidences and synchronicities, why meditation works, how is it possible to cure with the hands and what about these alternative therapies that medicine does not approve, but work?

Companies are promoting meditation to their employees. Schools teaching meditation to kids.

8 — Unschooling movements

Who created this teaching model? Who chose the classes you have to take? Who chose the lessons we learn in history classes? Why didn’t they teach us the truth about other ancient civilizations?

Why should the kids obey rules? Why should they watch everything in silence? Why should they wear uniform?

Take a test to prove that you learned?

We created a model that forms followers of the system. That prepare people to be ordinary human beings.

But fortunately there are many people working to change that. Movements like unschooling, hackschooling, homeschooling.

Maybe you have never thought of this and you are chocked with the points I’m listing here.

But all these things are happening.

Silently, people are awakening and realizing how crazy it is to live in this society.

Look at all these movements and try to think everything is normal.

I don’t think it is.

There is something extraordinary happening.

— — — — — — — — — — — — — — — — — — — — — — — — — — — — —

Gustavo Tanaka — Brazilian author and entrepreneur, trying to create with my friends a new model, a new system and maybe helping to create a new economy.

Full Text of TPP Released to Public… And It’s Horrible

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‘We now have concrete evidence that the Trans-Pacific Partnership threatens our families, our communities, and our environment.’

By Jon Queally

Source: Commondreams

It’s a disaster for people, the planet, democracy, and the future of the global economy.

That was the immediate assessment of informed critics as world governments, including the United States, on Thursday morning made the full text of the controversial Trans Pacific Partnership Agreement (TPP) available to the public for the first time.

Though a tightly held secret throughout the years-long negotiating process, publication of the entire text (available online here) confirms the deal’s many woeful inadequacies which had been gleaned from leaked drafts and public statements by those privy to its contents.

“The TPP is a disaster for jobs, and environment and our democracy. It is the latest stage in the corporate capture of our society,” said Nick Dearden, executive director of Global Justice Now, in response to the full text.

The enormous so-called “free trade” deal between 12 Pacific Rim nations, he continued, “has less to do with selling more goods, than with rewriting the rules of the global economy is favor of big business. Like the North American Free Trade Agreement (NAFTA), 20 years ago, it will be very good for the very richest, and a disaster for everything and everyone else. NAFTA entrenched inequality and caused massive job losses in the USA, and TPP is turbo-charged NAFTA.”

Based on its initial assessment of the text, Sierra Club said—just as predicted—the TPP would threaten the health of communities, the environment, and global climate.

“We now have concrete evidence,” said Michael Brune, the group’s executive director, “that the Trans-Pacific Partnership threatens our families, our communities, and our environment. It’s no surprise that the deal is rife with polluter giveaways that would undermine decades of environmental progress, threaten our climate, and fail to adequately protect wildlife because big polluters helped write the deal.”

Now parked for all to see and review on the website of the U.S. Trade Representative, the deal itself is over 2,000 pages long, broken into 30 separate chapters and various indexes and appendixes.

Released one month after the final deal was secured at a final negotiating meeting in Atlanta, Georgia, the publication of the text in the U.S. begins a 90-day review period before Congress.

The good news, said Dearden, is that the TPP can still be stopped and that civil society groups in all of the countries involved will use the coming weeks and months to mobilize against its passage. “We’ll be doing all we can to support the huge swathe of trade unions, campaigners, activists and consumer groups  in all those countries fighting TPP in the coming months.”

In the U.S., said Brune, environmental groups like his will be marching and lobbying alongside allies from labor and economic justice groups to make sure lawmakers vote the deal down. “Congress must stand up for American jobs, clean air and water, and a healthy climate by rejecting the toxic Trans-Pacific Partnership.”