Can We Please Get Rid of the Pledge?

Posted on September 5, 2016 by Reid Mukai

By Mike Whitney

The Pledge of Allegiance is not an expression of patriotism. It is a loyalty oath that one normally associates with totalitarian regimes. People who love freedom, should be appalled by the idea our children are being coerced to stand and declare their support for the state. This is the worst form of indoctrination and it is completely anathema to the principals articulated in the US Constitution and the Bill of Rights. I cannot imagine outspoken libertarians like Thomas Jefferson or Tom Paine ever proclaiming their loyalty to the state when they correctly saw the state as the greatest threat to individual freedom. Which it is.

Now I know that many people think the Pledge is simply an affirmation of their respect for the flag, their love for the country, and their gratitude to the men and women who fought in America’s wars. But that’s not what it is. The Pledge is an attempt to impose conformity on the masses and compel them to click their heels and proclaim their devotion to the Fatherland. That’s not how it’s supposed to work in a democracy. In a democracy, the representatives of the state are supposed to pledge their loyalty to the people and to the laws that protect them. That’s the correct relationship between the state and the people. The Pledge turns that whole concept on its head.

Now I’d have no problem if our schoolchildren recited the Preamble to the Declaration of Independence before class every day:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.”

That’s great stuff, unfortunately, the people who run this country would never allow it. They’d never allow our kids to recite an incendiary, revolutionary document like that every day for fear it would incite violence against the state. What they want is “good Germans”, not revolutionaries, not freedom-loving populists, and not well-informed, critical thinking individuals who can see through the sham of their jingoistic propaganda. They want people who are going to follow the rules, do what they’re told, fight the wars, and perform their worktime drudgery for 30 or 40 years until they’re carted off to the glue factory. That’s what they want. Reciting the Pledge fits perfectly with this dumbed-down version of permanent indentured servitude. It provides the ideological foundation for bovine acquiescence to the demands of the state and the crooks who run it behind the tri-color banner.

The fact that institutions like the Pledge are never challenged in a public format, points to deeper problems with the media and the way our kids are being educated. And while I don’t have time to talk about that now, it makes me wonder where are the people to question these silly recitations that undermine democracy and personal liberty? Why are their voices never heard?

I can’t answer that, but when I see the state deliberately eviscerating habeas corpus and locking away terror suspects for life with no evidence, no witnesses, no due process, no presumption of innocence, no way to defend themselves or claim their innocence in a court of law or before a jury of their peers–when I see the US state assuming the same unchecked, tyrannical powers as all of the dictatorships that went before them– I grow increasingly concerned that this lack of critical thinking is costing the country quite dearly. We are on the verge of losing what-little democracy we have left because people are incapable of looking around and asking ‘what the hell is going on?’

Pulling your head out of the sand and asking questions is not a sign of disloyalty. It’s a sign of intelligence, the kind of intelligence this country needs to stop the bloody wars and get back on track.

So next time you’re in a situation where you’re asked to stand up and recite the pledge, just pause for a minute and ask yourself what it really means. Is it really an expression of “love of country” or a is it a vacuous and demeaning exercise in nationalism that should be done away with ASAP?

I’d say, it’s the latter.

MIKE WHITNEY lives in Washington state. He is a contributor to Hopeless: Barack Obama and the Politics of Illusion (AK Press). Hopeless is also available in a Kindle edition. He can be reached at fergiewhitney@msn.com.

No Man’s Land

Posted on May 11, 2016 by Reid Mukai

By Steven Stoll

Source: Orion Magazine

A chainlink fence topped with razor wire surrounds fourteen acres of thistle and grass at East Forty-First Street between Long Beach Avenue and South Alameda Street in Los Angeles. These two city blocks occupy a transitional environment of sorts. In one direction the sight of small houses stretches for miles toward the Pacific Ocean, but turn around and the neighborhood becomes industrial, consisting of a textile factory, a scrap metal recycling company, trucking terminals, and warehouses. The tracks of the Southern Pacific Railroad run parallel to Long Beach Avenue. There are few trees or anything green and growing but the drought-resistant thistle.

In 1986, the City of Los Angeles acquired the land from a group of owners through eminent domain, but then folded plans to build a waste incinerator when the community resisted. The land ended up in the holdings of the Harbor Department. It had been two years since the uprising that followed the acquittal of four Los Angeles police officers, tried for beating Rodney King. Perhaps looking to make a gesture and lacking its own use for the site, the Harbor Department invited members of a local food bank to plant a community garden.

They did. Between 1994 and 2006 hundreds of families grew a profusion of food plants on what had been a blighted lot just a few years before. One visitor identified a hundred species, most of them native to Mexico and South America— chayote, guava, tomatillo, sapodilla, and sugarcane, in addition to maize, beans, avocados, bananas, and squashes. The South Central Farm was not misnamed: photographs show the land in robust cultivation, producing a wealth of food.

But in 2001, one of the prior owners filed a lawsuit against the city. The property had never been used to build the incinerator, and so, he argued, Los Angeles had no reason to seize it. The city settled the case in 2003 by selling the fourteen acres back to the prior owner.

In the ensuing confrontation a single absentee negated the sustained labor and improvements of 350 families, representing around a thousand people, now accused of squatting. They refused to leave. Lawyers filed briefs. Gardeners swore resistance. (One said, “Just think if we assemble, two from every family, and you know we’ll each grab a hoe, and no one will get past us.”) Movie stars showed up with camera crews. A foundation offered millions of dollars as a purchase price, which the owner rejected. A date was set for the forced removal of the stalwarts. On June 13, 2006, Los Angeles County Sheriffs arrested forty people. Bulldozers destroyed the farm. A decade later, the land remains vacant.

In the case of the South Central Farm, ownership for profit triumphed over use for subsistence, which, of course, is the way of the world. Nothing could be more ordinary than a landowner asserting his rights. And yet, just five centuries ago, what happened on those fourteen acres in south Los Angeles wouldn’t have made sense to anyone.

In 1500, no one sold land because no one owned it. People in the past did, however, claim and control territory in a variety of ways. Groups of hunters and later villages of herders or farmers found means of taking what they needed while leaving the larger landscape for others to glean from. They certainly fought over the richest hunting grounds and most fertile valleys, but they justified their right by their active use. In other words, they asserted rights of appropriation. We appropriate all the time. We conquer parking spaces at the grocery store, for example, and hold them until we are ready to give them up. The parking spaces do not become ours to keep; the basis of our right to occupy them is that we occupy them. Only until very recently, humans inhabited the niches and environments of Earth somewhat like parking spaces.

Ownership is different from appropriation. It confers exclusive rights derived from and enforced by the state. These rights do not come from active use or occupancy. Property owners can neglect land for years, waiting for the best time to sell it, even if others would put it to better use. And in the absence of laws protecting landscapes, the holders of legal title can mow down a rainforest or drain a wetland without regard to social and ecological cost. Not all owners are destructive or irresponsible, but the imperative to seek maximum profit is built into the assumptions within private property. Land that costs money must make money.

Champions of capitalism don’t see private property as a social practice with a history but as a universal desire—a nearly physical law—that amounts to the very expression of freedom. The economist Friedrich Hayek called it “the most important guarantee of freedom, not only for those who own property, but scarcely less for those who do not.” But Hayek never explained how buyers and sellers of real estate spread a blanket of liberty over their tenants. And he never mentioned the fact that the concept, far from being natural law, was created by nation-states—the notion that someone could claim a bit of the planet all to himself is relatively new.

Every social system falls into contradictions, opposing or inconsistent aspects within its assumptions that have no clear resolution. These can be managed or put off, but some of them are serious enough to undermine the entire system. In the case of private property, there are at least two—and they may throw the very essence of capitalism into illegitimacy.

The first of the system’s contradictions points to its origins. Land in the English countryside during the sixteenth century was regulated by feudal obligations so obscure and so thick that few people today can make sense of them. An English peasant could use a run of soil for a term of years or for her entire life, but it did not belong to her. Village elders, representatives of the local lord, and even the deacon of the church might have claimed an interest in how this or that field was planted. Everyone from monarch to serf received a different slice of the realm. These use rights could be exchanged only in very limited ways: a lord occupied his ancestral house and manor for as long as he lived, but he could not sell them.

All sorts of events caused the demise of feudalism. The Black Death of the fourteenth century killed so many millions that the labor market tipped in favor of those who survived. The spread of money gave things exchange value and made buying and selling easier. Food production increased during the sixteenth century, creating more calories for work and more commodities for trade. And an international wool market inspired lords to change common fields into sheep walks.

The problem was that lords could not put sheep where they wanted. They lived within the feudal assemblage of obligations and rights attached to social orders and scraps of landscape. Faced with declining returns and proliferating opportunities, they began to curse the old rules—they wanted land for themselves.

Enclosure is just what it sounds like: the physical and legal bounding of an area. In practice it meant the seizure of villages, common fields, and outlying forests and marshes. It allowed lords to evict former residents so that they could do new things with land. Sometimes it happened by agreement, with peasants giving in to demands they feared to contest; other times there was violence. In 1607 at least one thousand peasants tore up hedges in Northamptonshire and filled in ditches that demarcated property lines. The rebels made a statement: “Wee, as members of the whole, doe feele the smarte of these incroaching Tirants, which would grind our flesh upon the whetstone of poverty.” King James didn’t flinch from the whetstone. His forces killed forty insurgents and hanged their leader.

The king’s involvement tells us that grasping lords did not do this dirty work by themselves. Parliament legalized their land grab by granting them something that had never before existed in human history: ownership. Lords could now act without regard to tradition or the needs of residents. Some demolished whole communities. The word pauper dates from the seventeenth century to describe poor people who wandered the roads homeless, eating anything they could scavenge and turning up cold and wet at church doors. Peasants became workers as their only option for survival. Some stooped for a wage on the very land they once tilled as members of villages.

Enclosure created two things at once: private property and wage labor, the essential preconditions for capitalism. Like all social practices, private property has a degree of flexibility. Some of its advantages can and should be diffused among as many people as possible. By eliminating messy titles to land and its embeddedness in tradition, enclosure made possible a new measure of innovation and abundance. But that’s also the first of its contradictions. It generates wealth and unprecedented social power for some by making others poor and dependent.

All of this matters because enclosure never came to an end. It jumped continents and kept on going. The colonial wars for North America, in which Britain and then the United States seized land from hundreds of tribes, can be understood as a rolling dispossession—by purchase, treaty, and ejectment. Enclosure also took place in Australia and South Africa. Wherever nation-states became landowners they turned the commons into private property. The epicenter of enclosure today is Africa. A resident of the village of Dialakoroba, in Mali, which has lost thousands of acres to foreign investors, recently said this: “I do not know, in ten to twenty years, how people will live in our villages because there will be no land to till. . . . Everything has been sold to rich people in very opaque conditions.”

Private property’s second contradiction comes from the odd notion that land is a commodity, which is anything produced by human labor and intended for exchange. Land violates the first category, but what about the second? As the historian Karl Polanyi wrote, land is just another name for nature. It’s the essence of human survival. To regard it as an item for exchange “means to subordinate the substance of society itself to the laws of the market.”

Clearly, though, we regard land as a commodity and this seems natural to us. Yet it represents an astonishing revolution in human perception. Real estate is a legal abstraction that we project over ecological space. It allows us to pretend that a thousand acres for sale off some freeway is not part of the breathing, slithering lattice of nonhuman stakeholders. Extending the surveyor’s grid over North America transformed mountain hollows and desert valleys into exchangeable units that became farms, factories, and suburbs. The grid has entered our brains, too: thinking, dealing, and making a living on real estate habituates us to seeing the biosphere as little more than a series of opportunities for moneymaking. Private property isn’t just a legal idea; it’s the basis of a social system that constructs environments and identities in its image.

Advocates of private property usually fail to point out all the ways it does not serve the greater good. Adam Smith famously believed that self-interested market exchange improves everything, but he really offered little more than that hope. He could not have imagined mountains bulldozed and dumped into creeks. He could not have imagined Camden, New Jersey, and other urban sacrifice zones, established by corporations and then abandoned by them. Maximum profit is the singular, monolithic interest at the heart of private property. Only the public can represent all the other human and nonhuman interests.

Unbelievably, perhaps, the United States Congress has done this. Consider one of its greatest achievements: the Endangered Species Act (ESA) of 1973. The act nails the abstraction of real estate to the ground. When a conglomerate of California developers proposed a phalanx of suburbs across part of the Central Valley, they came face to face with their nemesis: the vernal pool fairy shrimp. In 2002, the Supreme Court upheld the shrimp’s status as endangered and blocked construction. It was a case in which the ESA diminished the sacred rights to property for the sake of tiny invertebrates, leaving critics of the law dumbfounded. But those who would repeal the ESA (and all the other environmental legislation of the 1970s) don’t appreciate the contradiction it helps a little to contain: the compulsion to derive endless wealth from a muddy, mossy planet.

Of course, in the era of climate change, those invaluable laws and the agencies they created now seem too limited in their scope and powers to take on the spectacular collision between Economy and Ecology now in motion. But maybe the most radical way we can treat the ownership of Earth—the single most subversive notion we can have about private property—is that it’s merely a social relationship, an agreement between people to behave in certain ways. It can be challenged, changed, and contained. Much of what holds failing social systems together is that those in power succeed in eliminating the mere thought that things could be otherwise.

Should private property itself be extinguished? It’s a legitimate question, but there is no clear pathway to a system that would take its place, which could amount to some kind of global commons. Instead I suggest land reform, not the extinguishing of property rights but their radical diffusion. Imagine a space in which people own small homes and gardens but share a larger area of fields and woods. Let’s call such legislation the American Commons Communities Act or the Agrarian Economy Act. A policy of this sort might offer education in sustainable agriculture keyed to acquiring a workable farm in a rural or urban landscape. The United States would further invest in any infrastructure necessary to move crops to markets.

Let’s give abandoned buildings, storefronts, and warehouses to those who would establish communities for the homeless. According to one estimate, there are ten vacant homes for every homeless person. Squatting in unused buildings carries certain social benefits that should be recognized. It prevents the homeless from seeking out the suburban fringe, far from transportation and jobs (though it’s no substitute for dignified public housing). Plenty of people are now planting seeds in derelict city lots. In Los Angeles, an activist named Ron Finley looks for weedy ground anywhere he can find it for what he calls “gangsta gardening,” often challenging absentee owners. In 2013, the California legislature responded to sustained pressure from urban gardeners like Finley and passed the Urban Agriculture Incentive Zones Act, which gives tax breaks to any owner who allows vacant land to be used for “sustainable urban farm enterprise.”

Squatting raises another, much larger question. To what extent should improvements to land qualify one for property rights? The suppression of traditional privileges of appropriation amounts to one of the most revolutionary changes in the last five hundred years. All through the centuries people who worked land they did not own (like squatters and slaves) insisted that their toil granted them title. The United States once endorsed this view. The Homestead Act of 1862 granted 160 acres to any farmer who improved it for five years. Western squatters’ clubs and local preemption laws also endorsed the idea that labor in the earth conferred ownership.

It’s worth remembering that there is nothing about private property that says it must be for private use. Conservation land trusts own vast areas as nonprofit corporations and invite the public to hike and bike. It’s not an erosion of the institution of property but an ingenious reversal of its beneficiaries. But don’t wait for a land trust to be established before you enjoy the fenced up beaches or forests near where you live. Declare the absentee owners trustees of the public good and trespass at will. As long as the land in question is not someone’s home or place of business, signs that say KEEP OUT can, in my view, be morally and ethically ignored. Cross over these boundaries while humming “This Land Is Your Land.” Pick wildflowers, watch sand crabs in the surf, linger on your estate. Violating absentee ownership is a long-held and honorable tradition.

The arrest of the South Central Farmers was deeply disturbing in Los Angeles. So much so that citizens began to call for other farms, in other locations throughout the city and county. Ten years later community gardens abound. More than a hundred of them are thriving, including the Stanford Avalon Community Garden, which was established by some of the very families evicted from the South Central Farm. It runs one mile long and 80 feet wide underneath power lines, on city property. There is space for 180 plots, each about 1,300 square feet. The farmers compete with each other for the greatest yields. They pay a small fee for a plot and absorb all the food into their households, to be eaten and sold.

Building this garden movement has not extinguished any of the rights of private or public landowners. But only sustained resistance and protest could have forced these entities to accommodate thousands of household farmers. Yet nothing could be more ordinary or more radical than the desire for autonomy from the tyranny of wages, a dream that persists in billions of humans striving in slums and factories, ready for their moment to reclaim the commons.

Steven Stoll is Professor of History at Fordham University, where he teaches environmental history and the history of capitalism and agrarian societies. He is the author of Larding the Lean Earth: Soil and Society in Nineteenth-Century America (2002) and The Great Delusion (2008), about the origins of economic growth in utopian science. His writing has appeared in Harper’s Magazine, Lapham’s Quarterly, and the New Haven Review. He is finishing a book about losing land and livelihood in Appalachia.

3 Ways to Overcome the System and Start Your Own Revolution

Posted on April 10, 2016 by Reid Mukai

By Gary ‘Z’ McGee

Source: ZenGardner.com

“How does it become a man to behave toward the American government today? I answer, that he cannot without disgrace be associated with it. I cannot for an instant recognize that political organization as my government which is the slave’s government also.” ~Henry David Thoreau

Here’s the thing: starting a revolution is a daunting task. Being a revolution, really living it, is still challenging, but it’s considerably less daunting. Raging against the machine has its place, and it can be fun as hell pissing in the Cocoa Puffs of the powers-that-be, but when it comes down to it, rebellious antics against the murderous man-machine are a flash in the pan compared to living the revolution day-in and day-out.

Don’t get me wrong, defending ourselves against machine-men with machine-hearts is a vital aspect of living the revolution, but it isn’t primary. What is primary is being the change we seek, and not allowing ourselves the easy path toward becoming machines ourselves. Whether it’s downsizing our carbon footprint or rebuilding our community blueprint, living the revolution is less about directly fighting the system and more about building a healthier one. Like Buckminster Fuller advised, “You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete.”

Which I only half agree with. Truly living the revolution is doing both: fighting the existing system while also building a new one. With this in mind, the following three tactics are primary actions we all must take in order to overcome the unhealthy, unsustainable, and violent man-machine of the all-too-cliché Matrix.

1. Overcome the Appropriation of Your Freedom

“To put it still more plainly: the desire for security and the feeling of insecurity are the same thing. To hold your breath is to lose your breath. A society based on the quest for security is nothing but a breath-retention contest in which everyone is as taut as a drum and as purple as a beet.” ~Alan Watts

Don’t give into the hype of state-driven human governance. The hype is diabolically hyperreal, an abstraction of an abstraction, and it’s preventing you from being authentically free. Stop drinking the Kool-Aid the system has been trying to pour down your throat your entire life. Flip over the punchbowl instead. It’s distracting you from the following three truths: everything is connected; you are the world and the world is you; and you are independent because you are interdependent upon a healthy environment. Otherwise your independence is nothing more than a tool of your ego and your ego is nothing more than a pawn for the unhealthy system.

Overcoming the appropriation of your freedom is first realizing that everything is connected. The system doesn’t want you to understand this, because then the jig is up. The system wants you to believe that you need it in order to survive. But all you actually need is food, water, shelter, and healthy human companionship in a clean environment. As it stands, the system locks up your food, it unsustainably bottles your water, it brainwashes you into believing that’s all okay, while devastating entire ecosystems behind the scenes and calling it “progress.” Exactly the opposite of what we need as a healthy species.

If, as Albert Camus said, “In order to understand the world, one has to turn away from it on occasion,” then it behooves us to turn away from the Matrix and face the Desert of the Real so that we can get the horse of progressive, sustainable evolution back in front of the cart of outdated, unsustainable “progress.” In order to understand the world as it really is, we must be able to turn away from anyone or any system that undermines the health of the world as an interconnected organism. It begins by looking into the mirror and changing your worldview from “you versus the world” to “you are the world.”

2. Overcome the Hijacking of Your Imagination

“The best use of imagination is creativity. The worst use of imagination is anxiety.” ~Deepak Chopra

Choose acceptance over anxiety. Use your imagination to flip the script. There’s more ways to be in this world than the way you’ve been spoon-fed into believing. Understand that the system is designed to keep you indebted to it, then turn the tables by realizing that debt is ultimately an illusion, a cartoon in your head, a hyperreal abstraction that has your brain tied up in knots. Accept that you’ve been swallowing the blue pill of deceit your entire life, and then have the courage to swallow the red pill of truth instead.

As Chuck Palanuik warns, “Big Brother is making sure your imagination withers. Until it’s as useful as your appendix. He’s making sure your attention is always filled. With the system always filling you, no one has to worry about what’s in your mind. With everyone’s imagination atrophied, no one will ever be a threat to the system.”

As it stands, inside the system, you’ve been tranquilized by the trivial. Your creativity has been syphoned into mindless jobs and fed back to you as colorful placation. Devoid of imagination, you live in a sea of hyper-realities that have dulled your senses to what it truly means to be free. Break the cycle. Don’t allow the conquer-control-consume-destroy-repeat, knee-jerk reaction of culture to destroy your imagination. Don’t allow your life to be turned into a commodity. Be creative despite the crippling status anxiety of the system.

Take back the airplane of your imagination. You are the pilot, not them. So the system hijacked your imagination? Hijack it right back. The only “war” you need to worry about is going on in your head. As Diane Di Prima said, “The only war that matters is the war against imagination. All other wars are subsumed by it.” Indeed, seek that sacred space where imagination reimagines itself.

3. Overcome the Suppressing of Your Spirituality

“Which is more likely — that the whole natural order is to be suspended, or that a Jewish minx should tell a lie?” ~David Hume

You have to choke on the finite God that’s been shoved down your throat before you can digest the infinite God that wakes you up. The finite God is religion. The infinite God is spirituality. The suppression of our spirituality by both the church and the state is a tough one to overcome. After all, it is human nature to cling to beliefs, no matter how absurd. But overcome it we must if we are to evolve as a healthy species, let alone to thrive despite the unhealthy system surrounding us.
Religion is rigid, dogmatic, and divisive, and when taken too seriously, it’s violent. Spirituality is flexible, open-minded, harmonious, holistic, and antithetical to violence. Religion is based upon politics and belief. Spirituality is based upon mystery and awe. Spirituality is everything religion claims to be, but isn’t. Religion assumes. Spirituality subsumes. The system (church and state) wants you to assume that it has your best interest at heart, when really it relies upon you being ignorant and apathetic. Spirituality is antithetical to the system precisely because it encourages awareness and empathy. Spirituality attempts to rejuvenate sacred and moral traditions that have disintegrated because of the divisiveness of the church and state; a divisiveness that has caused worldwide disorientation and dissociation.

At the end of the day, being the revolution isn’t a fad, it’s a lifestyle. This isn’t a diet that you go on for a week and then go back to your old, rigid, destructive, consumerist ways devoid of any deep, spiritual meaning. No. This is a life-link. This is interdependent freedom. This is reimagining imagination. This is reconnecting the spiritual disconnect between nature and the human soul. It will be the brave and audacious minority –who dare to live the revolution despite the cow-eyed majority that are codependent on an unhealthy system –who will change the world.

As Henri Bergson profoundly articulated:

“Fortunately, some are born with spiritual immune systems that sooner or later give rejection to the illusory worldview grafted upon them from birth through social conditioning. They begin sensing that something is amiss, and start looking for answers. Inner knowledge and anomalous outer experiences show them a side of reality others are oblivious to, and so begins their journey of awakening. Each step of the journey is made by following the heart instead of following the crowd and by choosing knowledge over the veils of ignorance.”

About the Author

Gary ‘Z’ McGee, a former Navy Intelligence Specialist turned philosopher, is the author of Birthday Suit of God and The Looking Glass Man. His works are inspired by the great philosophers of the ages and his wide awake view of the modern world.

This article (3 Ways to Overcome the System and Start Your Own Revolution) was originally created and published by Waking Times and is printed here under a Creative Commons license with attribution to Gary ‘Z’ McGee and WakingTimes.com. It may be re-posted freely with proper attribution, author bio, and this statement of copyright.

The Mechanics Of A Free Society

Posted on January 17, 2016 by Reid Mukai

By Colin Turner

Source: Freeworlder

Most people who have given any consideration to a moneyless, ‘free world’ society are already aware that we have the technology today to create a world of abundance without the constraints and inequality of the traditional market system, owing to how much human labour can now be efficiently automated.

Without scarcity, and a massive reduction in the need for labour, money effectively becomes obsolete. That’s the theory. But it’s not the full story, nor does it convince everybody who comes into contact with the theory. In fact, it convinces surprisingly few indeed.

In my opinion, this kind of super-advanced “Star Trek” moneyless society is still quite a distance away – not because we lack the technology – but because we humans lack the openness and understanding required to make it work.

A truly free society should be just that – unlimited, self-determining and self-organising for the optimum benefit of all. Today it appears that, left to our own devices, humanity just can’t wait to blow itself to pieces. How can you de-regulate society and hope to achieve equilibrium against that backdrop?

Let us remind ourselves that today we share our world with people separated by walls to stop them killing each other, giant corporate agencies detached from the social and ecological effects of their business, people who kill animals for pleasure, and, worst of all, a population that has somehow programmed itself to consume recklessly to compensate for its own imagined insecurity.

To my mind, celebrity/brand worship, religious fervour, and xenophobic flag-waving are all here to remind us that – irrespective of our technological advances – we still have a long way to go before humanity can unite in the common purpose of sharing our world and its bounty equitably and sustainably for all.

As someone who has considered these ideas perhaps more than most, I have had plenty of time to critique and refine my own philosophy along the way. As a result of these self-inquiries, I have come up with a number of ideas that I believe can help us paint a fuller picture of what to expect in a free society, and some ways that we can enact it today.

Social Gravity

This is the glue that keeps society together. We are a social species. By and large, we prefer to do things together. We naturally gravitate into groups, teams, villages and cities.

This all stems from one basic human need – the urge of individuals to belong to something greater. Everything from our cities, our cultures, our religions, even our great unwritten social contract of be-good-to-others – stems from this need.

Social Gravity is the force that naturally binds us – even keeping our unfair, outdated system together, with all its flaws. This is because most people prefer to accept the broader consensus rather than apply radical new thinking. The fact that it keeps our system together, in plain view of its injustices and suffering, tells you just how powerful a force Social Gravity is.

Now imagine how much more powerful this force could be in a society that positively promotes life, health, diversity and happiness for all. Social Gravity is the primary force that will bond a free society and make it work.

Currently, most free world advocates are fighting against Social Gravity as they meet peoples’ resistance to radically new ideas and change. But we know this is changing ever more by the day as these people are beginning to question the logic and injustice of the prevailing system themselves.

As more change their viewpoint, the more they ‘normalise’ the environment for others to do so too. This is why it’s important to let people know how you are thinking. Even if they disagree now, you will probably become a point of reference for them later as they too begin to change.

This natural social pressure is what will maintain order, balance and efficiency in a free society. The more people benefit from it, the stronger that force becomes.

Self-Determination

Most people do not understand the true meaning of anarchy – to the point that I’ve almost given up using the term. Over the years, the media and prevailing thought have suffused its meaning with disorder, chaos and violence. But this is not anarchy – this is usually just the collapse of oppression.

Our screens are often filled with views of young people rioting, throwing missiles or looting shops, with the strong suggestion that they have become ‘lawless’, or that ‘law and order’ need to be restored – but this is a deep and dangerous misunderstanding.

Scenes like this are, in fact, the backlash of oppression. Whatever happened before is what creates those scenes. This is anger, not anarchy.

The best way to describe anarchy is to look to the animal kingdom. By and large, animals are peaceful creatures and will happily co-exist with each other in a steady-state* environment. The only time an animal is ever violent is when it must kill to eat, or when threatened, and – crucially – no animal ever kills more than it needs.

This is self-determination – the default behaviour of all beings. When survival is not threatened, peaceful coexistence is the default state of all animals, including humans. It’s simply easier than violence.

History books and media are full of references to aggressive culture, heinous acts of violence and torture – man pitted against fellow man. This gives an abiding impression of a bloodthirsty homo sapiens, indiscriminately bludgeoning all in his path to get what he wants. But this is a false impression, and yet another dangerous misunderstanding of the world and of ourselves.

The reason for this is simple. Wars, conflict and aggression make for more interesting stories so are always reported on and read about in our history books and media. Whereas, peace and non-conflict is essentially boring and does not get written about – yet it probably accounts for 99.999% of all human behaviour.

For every lunatic who takes up a gun and starts killing people, there are millions and millions of other people who don’t, but we never hear about them. The reality is, our human experience, from a statistical point of view, is almost entirely peaceful.

A self-determining society doesn’t use or require laws. Laws were invented primarily to protect private interests and enforce the payment of taxes. In a world of abundance, open access and greater understanding of ourselves, these laws would become redundant.

Nor do we need laws to protect ourselves from each other, as that basic morality is already hard-wired into us. We are a social species. We want to get along. We all experience this spirit of humanity every day in the help we get from our work or student colleagues, our friends and families, and from strangers – even in times of crisis. When financial stress is gone, people are good to each other.

The ideological boundaries between us – culture, religion, nationality, etc – are purely superficial, and friction between differing views – much of which is inequality-based – can only diminish as the common ideals and benefits of a free society become apparent.

As long as we each have our survival needs met by society, there is nothing to compete for – at least nothing that is worth killing or dying for.

Of course, we cannot expect self-determination to automatically rule out all acts of senseless violence or anti-social behaviour, but once scarcity is not an object to peoples’ existence, we can certainly expect to reduce such incidences to a minimum.† (See Anti-Aggression Strategies)

* A steady state environment is an environment where scarcity and territories are not an issue. Technically, we humans have long since solved the problem of scarcity through the application of technology. We just have to work on our own ‘software’ to create a fair distribution system for it. Also, by doing so, we will regain sufficient trust between each other to render our territorial and cultural boundaries as meaningless as county lines.

† It’s worth pointing out that senseless violence and anti-social behaviour are already common daily occurences under our current law system – most of which can be related directly to scarcity and inequality. It seems wholly unreasonable to assume such behaviour would increase in a self-determining, abundant society.

Life Education Program

To give a free society any chance of succeeding or surviving, a radical overhaul of our current education system is essential. By and large, our current system prioritises reading, writing and arithmetic as core learning, but, in my opinion, these are far from the most important skills we need to acquire.

Children from the earliest age (even from 0) must have access to the most important information that can help them live a rich and fulfilling life, with all the skills for building great self, inter-personal and community relationships. This information can easily be compiled for children of all levels of cognisance.

Here are some examples of topic headings (though I’m sure many more could be extrapolated here):

Nature
Introduction to our planet, our ecosystem, death and the cycle of life, appreciation of all life.

Environment
Ecology, the food chain, water, weather, city and bio-systems, energy, sustainability, regeneration.

Community
The mechanics of community, the purpose and benefits of sharing, respect, trust, empathy, being responsible, leadership, team-work, resolving disputes, appreciating unfamiliar races and cultures.

Self
Anatomy of self, basic hygiene, health, nutrition, hydration, oxygenation, meditation, massage, self-awareness, self-acceptance, self-respect.

Life Skills
Interpersonal relationships, effective communication, empathy, understanding and coping with negative emotions, problem solving, critical thinking, creative expression, food growing and preparation, sex, parenting and family.

Of course, traditional learning still has enormous value and will continue to be taught in a free society, but relevant and practical lessons on life and life skills must have precedence in order to create better, happier communities.

By building Life Education as a modular program, we could even start introducing this vital new education in stages today.

Community Service

While many necessary jobs in the community will naturally be filled by those passionate and motivated enough to devote their time unconditionally to it, there will invariably be a shortfall in volunteers to participate in some of the less glamorous functions of modern society – like sweeping the roads, etc.

Community service is a concept that most of us are already familiar with – though we usually associate it with punishment for petty criminals. But the fact is, organised community service is undoubtedly the most efficient way to deliver essential services equitably within a large population.

In the enactment of a free society, every member of the community should be encouraged to contribute a reasonable minimum number of hours community service a month. Remember, for a society without conventional employment, this would be a trivial commitment for most people.

A monthly schedule of required services and tasks in the community could be published, where members would opt to participate in whichever tasks best suited their skills and availability at the time.

The number of recommended hours per month would obviously depend on local factors, ie. what needed to be done, population number, availability of skills, complexity of tasks, etc, but the idea is to keep peoples’ commitment to a minimum by spreading the community workload as widely as possible.

Children should also be actively encouraged to engage in their community’s projects from as young as possible – and in as many diverse tasks as possible. This would help them discover their own aptitude, engage with the community, and gain valuable life experience in the process.

Each service task would have a strong social aspect, where people are encouraged to work in teams, during the same hours, and towards common goals. There’s no reason why community work in a free world should ever be onerous, or could not even be carried out in entertaining ways.

For example, with a little imagination, some tasks could even be turned into sports events where teams compete to fulfil tasks, or see who can come up with the most innovative solutions. The overriding goal is that community service, while providing essential services, would be entirely opt-in, and a fulfilling and engaging experience that people would enjoy.

The Project Pledge Scheme

In any community, large projects always need to be undertaken – like building a new bridge, road, school or hospital. The current market system works quite well in this regard, as it monetarily ‘locks in’ the required personnel to complete large scale tasks uninterrupted for many months or years at a time.

In a moneyless world, rotating volunteer personnel from within local communities to help with long, complex projects may prove inefficient, or, in some cases unworkable.

A solution might be to create a Project Pledge scheme, where willing workers publicly pledge to see the project through until completion. It’s reasonable to assume that any large scale community project would find it easy to enlist local volunteers who would benefit directly from the project.

A project launch ceremony could be held where they each undertake their pledges. What’s important is that the project managers would seek the full commitment and pledge from participants at the outset, while the volunteers themselves become personally invested in the project’s success too.

As with all community service, large projects would also have a strong emphasis on creating an enjoyable social experience for the participants.

As technology gets better and more widely available, large intensive projects would obviously require fewer and fewer personnel, but a Project Pledge Scheme could be a viable interim solution.

Central Resources & Skills Database

A free society needs an effective information network to maintain its efficiency. We can have a central information database relating to resource location and inventory, and a comprehensive directory of people and skills. Such a database would be maintained and moderated by users.

The resources section would be a map-based inventory and requisition facility for users to list, find and request the resources they require. By resources, I mean anything from raw iron ore to a wooden dining table. Whatever physical resources people have available for sharing, they can list it on the database.

Anyone looking for those resources would simply run a search on the database, find the nearest match, and place a requisition order. If necessary, resource requisitions could be weighted according to urgency and depth of benefit to the community. For example, a community urgently requiring concrete for re-construction of a well would have greater priority than an individual requiring concrete to build a garage.

Like the inventory, the requisition system would be entirely transparent, and a user making the request would be able to see where his request was positioned in the queue and read the other requests. A fully transparent system is the only way to avoid needless misunderstandings and conflicts.

Items that need to be delivered from one area to another could then come under the Community Service system in the despatching area to source a driver and truck to carry the requested goods – if possible on an already existing despatch route.

The skills section would be a map-based directory of people who wish to offer their labour or specialist skills to others. Users looking for those skills would be able to make contact with them directly.

It would seem logical for a company like Google who already have the established infrastructure and reputation to incorporate such a facility into their current portfolio, but of course, it could be any provider.

The HonorPay System

Obviously the notion of giving for reward is firmly embedded in our culture. It’s not entirely clear to me if we can ever fully transcend this essentially ego-based reward paradigm – or even if transcending this would be a good idea.

Many supporters of a free society believe we can surpass ego. I’m not so sure, since at its most base level, ego is part of our survival mechanism, and, in its highest form, embodies our individuality. Certainly in the interim period, moving from a market-based system to a free society, I believe it will be useful to maintain a symbolic reward or Honor system.

The HonorPay system, or something like it, may offer just such a symbolic payment system. It’s a free web utility that provides a means to award limited ‘Honors’ to any person you wish, aggregating their public reputation score.

The Honor awards have no useable value, and are simply tokens of appreciation. In a world powered purely by volunteerism, appreciation will be a valuable incentive.

The HonorPay system is already live (honorpay.org), and something that can be used today, providing people with a means of incentive and reward beyond physical or monetary tokens.

Open Proposals Platform

In matters relating to large numbers of people, it would make sense to have a an open platform where each person can vote on decisions that affect everybody, voice their own opinions, and propose motions of their own.

Relatively simple to implement, such a platform would seem to be a basic requisite for an open society. Though surprisingly, it may end up seeing little use, since a more conscious, abundant and creative society will likely have moved beyond reducing everything to binary choices and leaving an endless trail of disgruntled minorities! However, while still useful, there may be a far more interesting and potentially beneficial purpose for building such a system.

Today, even in supposedly democratic countries, most important decisions relating to things like budgets, laws, jobs or foreign conflict are never put to a public referendum. Most referenda are nothing more than democratic window-dressing that only address political ‘hot potatoes’ or moral hazards that politicians would rather avoid, and which usually have almost no relevance to how the country is actually run.

Implementing a public polling platform today would give people the opportunity to ‘vote’ on every issue that affects their lives. Even though their vote would not officially count, it would still give them a means for their collective voice to be heard. For example, it would be much more difficult for a country’s government to follow through on its own internal policy when the open polling platform is clearly showing a large majority of the population that don’t agree with it.

Such a platform could play a very important role in bringing about change, while also bringing the required technology for post-change society.

Organic Leadership

Just because a self-determining society doesn’t use governance doesn’t mean that we don’t need leaders and role models. Leaders are people who see further, who can envision greater possibilities, who can solve problems, or who have the courage and enthusiasm to inspire people during uncertain times.

In a free society, people will still seek leaders to inspire and help them. However this does not mean that we need rulers. Rulers do not necessarily help, they merely rule – and usually only when there is something to protect.

A truly free society does not require protection, as it is based on the understanding of nature and community first, not on private property. However, some kind of leadership structure is undoubtedly an efficient way of accomplishing complex tasks. (Think film director, for instance)

In Organic Leadership, leaders are nominated for specific tasks based on their ability through the common wishes of the group. Selection can happen in any way, but should be an organic process where the natural choice of the group is obvious.

A leader’s true role is merely to administrate the desires of others, or to adjudicate on which suggested course of action is the best one. Leadership in this form will only exist as and for when it is necessary, and based on the common understanding that, once chosen, the leader has final say on matters for which they are appointed.

Creative Arbitration

No matter how well we design and create the kind of world we want to see, there will always be disputes among people, whether over relationships, personal beliefs, or claims on land or property. That is just part of the deal with being human. We aren’t perfect – so it’s best to begin by accepting that fact!

By far the most crucial instrument in resolving disputes is speed. Unresolved problems create stress, animosity and compound fear. These are the explosive ingredients of aggression and war, so the sooner a solution is found, the better.

Where people are unable to find solutions themselves, it would seem reasonable for both parties to nominate an independent arbitrator whom they both trust to help them reach a solution. (The arbitrator can be anyone from the community who is willing to help)

But let’s define what we mean by ‘solution’. In today’s world, resolutions are usually reached using the law or courts to decide. It almost always come down to a binary choice where one side wins and the other loses. There’s nothing wrong with this in theory, but to create a lasting, stable society, no-one should ever need to be the loser.

For example, if two parties A and B are arguing over property rights, and an arbitrator – acting in the interest of the community – decides that A is the more deserving claimant, it may please A and the community, but still leaves B the loser. Even though B may accept that resolution, they are left with a sense of personal injustice and/or embarrassment that can ferment into one of the previously mentioned ingredients of aggression. This is unnecessary.

In a free society, we should never settle for a resolution that leaves even one person marginalised. This is a limited view. There is always a creative solution that brings an optimal – and preferably superior – outcome for everyone, and nothing should be considered solved until such a solution is found.

Once the limits of traditional society are lifted, much more solutions become available. For example, why would someone want to claim your house if they could readily organise an even better one for themselves elsewhere?

Creative Arbitration is about finding an amazing solution that makes all parties happier than before. We shouldn’t settle for less. The best persons to be elected to assist in dispute resolution ought not necessarily to be those most wise, but those most flexible and creative in problem-solving.

Anti-Aggression Strategies

Implementing a free and abundant society is undoubtedly the best way to reduce incidences and reasons-to-exist of socially aberrant behaviour, but, of course, we are not perfect and some incidences of violence and anti-social behaiour will still arise – albeit many times less than before.

Having a system of prescribed laws and measures to tackle ‘crime’ will not be possible nor desirable in a self-determining society, so what is the solution? How do we stop people perpetrating violence on others? How do we stop people who take unfair advantage? How do we punish people? Should we punish people at all?

The answer is simple: common sense.

Every situation is unique and should be handled using local information, with respect to the people involved, and the application of common sense. Creative Arbitration can be applied to resolve disputes and find an optimal outcome, but if it’s not possible and someone is continually making life miserable for others or being violent, then they need to be restrained. It’s that simple.

Common sense dictates that you don’t allow a gunman to continue his killing spree uninterrupted. He will obviously be restrained. How and in what measure would be determined by the situation. Drastic force may be required.

In the event that anyone does need to be restrained to prevent harming others, then every effort should be made to rehabilitate that person during that time, and to integrate them back to the community as early as possible.

In today’s world, a prison is merely a place to lock people up out of harm’s way, but it should be viewed more as a ‘timeout’ opportunity for someone with social or emotional problems to get the intensive help they need.

There are plenty of effective rehabilitation strategies and techniques available today that can be employed, but which are usually too expensive and labour intensive to be successfully implemented. A free society would have no such restrictions, and plenty of good councillers passionate enough about their work to put in the time.

Community Lighthouse

In order to prevent social decay, or regression back to our former imperial ways, a free society requires an early warning protection system. This could perhaps be incorporated into the Open Proposals platform and act like an immune system for the community at large.

If there are problems in some areas with resources or people where quality of life is becoming less than optimal, then members of that community should be able to raise alerts – anonymously if desired – to warn the greater community of the problem.

As previously stated, speed is the key to finding effective solutions, and applying a creative problem-solving approach. For example, say a remote village is being denied some vital resource due to the actions of a local farmer. A problem like this, if ignored, could end in some violent confrontation, which in turn could lead to repercussions, which in turn could become a larger tribal or familial conflict, etc.

A Community Lighthouse system could alert a neighbouring community who may be able to intervene quickly, impartially, and creatively arbitrate a solution, or, failing that, find an alternative means of providing that resource to the community. It may even just suffice for the farmer himself to be alerted to how unpopular he is becoming.

All major problems spring from unresolved small problems. By resolving small problems early, we can avoid the larger ones. A Community Lighthouse system would be crucial to the ongoing stability and security of a free society.

To France from a Post-9/11 America: Lessons We Learned Too Late

Posted on November 24, 2015 by Reid Mukai

By John W. Whitehead

Source: The Rutherford Institute

“They that can give up essential liberty to obtain a little temporary safety deserve neither liberty nor safety.” ― Benjamin Franklin

“Voice or no voice, the people can always be brought to the bidding of the leaders. All you have to do is tell them they are being attacked and denounce the pacifists for lack of patriotism and exposing the country to danger. It works the same in any country.”—Hermann Goering, German military commander and Hitler’s designated successor

For those who remember when the first towers fell on 9/11, there is an unnerving feeling of déjà vu about the Paris attacks.

Once again, there is that same sense of shock. The same shocking images of carnage and grief dominating the news. The same disbelief that anyone could be so hateful, so monstrous, so evil as to do this to another human being. The same outpourings of support and unity from around the world. The same shared fear that this could easily have happened to us or our loved ones.

Now the drums of war are sounding. French fighter jets have carried out a series of “symbolic” air strikes on Syrian targets. France’s borders have been closed, Paris has been locked down and military personnel are patrolling its streets.

What remains to be seen is whether France, standing where the United States did 14 years ago, will follow in America’s footsteps as she grapples with the best way to shore up her defenses, where to draw the delicate line in balancing security with liberty, and what it means to secure justice for those whose lives were taken.

Here are some of the lessons we in the United States learned too late about allowing our freedoms to be eviscerated in exchange for the phantom promise of security.

Beware of mammoth legislation that expands the government’s powers at the citizenry’s expense. Rushed through Congress a mere 45 days after the 9/11 attacks, the USA Patriot Act drove a stake through the heart of the Bill of Rights, undermined civil liberties, expanded the government’s powers and opened the door to far-reaching surveillance by the government on American citizens.

Pre-emptive strikes will only lead to further blowback. Not content to wage war against Afghanistan, which served as the base for Osama bin Laden, the U.S. embarked on a pre-emptive war against Iraq in order to “stop any adversary challenging America’s military superiority and adopt a strike-first policy against terrorist threats ‘before they’re fully formed.’” We are still suffering the consequences of this failed policy, which has resulted in lives lost, taxpayer dollars wasted, the fomenting of hatred against the U.S. and the further radicalization of terrorist cells.

War is costly. There are many reasons to go to war, but those who have advocated that the U.S. remain at war, year after year, are the very entities that have profited most from these endless military occupations and exercises. Thus far, the U.S. taxpayer has been made to shell out more than $1.6 trillion on “military operations, the training of security forces in Afghanistan and Iraq, weapons maintenance, base support, reconstruction, embassy maintenance, foreign aid, and veterans’ medical care, as well as war-related intelligence operations not tracked by the Pentagon” since 2001. Other estimates that account for war-related spending, veterans’ benefits and various promissory notes place that figure closer to $4.4 trillion. That also does not include the more than 210,000 civilians killed so far, or the 7.6 million refugees displaced from their homes as a result of the endless drone strikes and violence.

Advocating torture makes you no better than terrorists. The horrors that took place at Abu Ghraib, the American-run prison in Iraq, continue to shock those with any decency. Photographs leaked to the media depicted “US military personnel humiliating, hurting and abusing Iraqi prisoners in a myriad of perverse ways. While American servicemen and women smiled and gave thumbs up, naked men were threatened by dogs, or were hooded, forced into sexual positions, placed standing with wires attached to their bodies, or left bleeding on prison floors.” Adding to the descent into moral depravity, the United States government legalized the use of torture, including waterboarding, in violation of international law and continues to sanction human rights violations in the pursuit of national security. The ramifications have been far-reaching, with local police now employing similar torture tactics at secret locations such as Homan Square in Chicago.

Allowing the government to spy on the citizenry will not reduce acts of terrorism, but it will result in a watched, submissive, surveillance society. A byproduct of this post 9/11-age in which we live, whether you’re walking through a store, driving your car, checking email, or talking to friends and family on the phone, you can be sure that some government agency, whether the NSA or some other entity, is listening in and tracking your behavior. This doesn’t even begin to touch on the corporate trackers such as Google that monitor your purchases, web browsing, Facebook posts and other activities taking place in the cyber sphere. We are all becoming data collected in government files. The chilling effect of this endless surveillance is a more anxious and submissive citizenry.

Don’t become so distracted by the news cycle that you lose sight of what the government is doing. The average American has a hard time keeping up with and remembering all of the “events,” manufactured or otherwise, which occur like clockwork and keep us distracted, deluded, amused, and insulated from the reality of the American police state. Whether these events are critical or unimportant, when we’re being bombarded with wall-to-wall news coverage and news cycles that change every few days, it’s difficult to stay focused on one thing—namely, holding the government accountable to abiding by the rule of law—and the powers-that-be understand this. In this way, regularly scheduled trivia and/or distractions that keep the citizenry tuned into the various breaking news headlines and entertainment spectacles also keep them tuned out to the government’s steady encroachments on their freedoms.

If you stop holding the government accountable to the rule of law, the only laws it abides by will be the ones used to clamp down on the citizenry. Having failed to hold government officials accountable to abiding by the rule of law, the American people have found themselves saddled with a government that skirts, flouts and violates the Constitution with little consequence. Overcriminalization, asset forfeiture schemes, police brutality, profit-driven prisons, warrantless surveillance, SWAT team raids, indefinite detentions, covert agencies, and secret courts are just a few of the egregious practices carried out by a government that operates beyond the reach of the law.

Do not turn your country into a battlefield, your citizens into enemy combatants, and your law enforcement officers into extensions of the military. A standing army—something that propelled the early colonists into revolution—strips the citizenry of any vestige of freedom. How can there be any semblance of freedom when there are tanks in the streets, military encampments in cities, Blackhawk helicopters and armed drones patrolling overhead? It was for this reason that those who established America vested control of the military in a civilian government, with a civilian commander-in-chief. They did not want a military government, ruled by force. Rather, they opted for a republic bound by the rule of law: the U.S. Constitution. Unfortunately, we in America now find ourselves struggling to retain some semblance of freedom in the face of police and law enforcement agencies that look and act like the military and have just as little regard for the Fourth Amendment, laws such as the NDAA that allow the military to arrest and indefinitely detain American citizens, and military drills that acclimate the American people to the sight of armored tanks in the streets, military encampments in cities, and combat aircraft patrolling overhead.

As long as you remain fearful and distrustful of each other, you will be incapable of standing united against any threats posed by a power-hungry government. Early on, U.S. officials solved the problem of how to implement their authoritarian policies without incurring a citizen uprising: fear. The powers-that-be want us to feel threatened by forces beyond our control (terrorists, shooters, bombers). They want us afraid and dependent on the government and its militarized armies for our safety and well-being. Most of all, they want us distrustful of each other, divided by our prejudices, and at each other’s throats.

If you trade your freedom for security, the terrorists win. We’ve walked a strange and harrowing road since September 11, 2001, littered with the debris of our once-vaunted liberties. We have gone from a nation that took great pride in being a model of a representative democracy to being a model of how to persuade a freedom-loving people to march in lockstep with a police state. And in so doing, we have proven Osama Bin Laden right. He warned that “freedom and human rights in America are doomed. The U.S. government will lead the American people in — and the West in general — into an unbearable hell and a choking life.”

To sum things up, the destruction that began with the 9/11 terror attacks has expanded into an all-out campaign of terror, trauma, acclimation and indoctrination aimed at getting Americans used to life in the American Police State. The bogeyman’s names and faces change over time, but the end result remains the same: our unquestioning acquiescence to anything the government wants to do in exchange for the phantom promise of safety and security has transitioned us to life in a society where government agents routinely practice violence on the citizens while, in conjunction with the Corporate State, spying on the most intimate details of our personal lives.

The lesson learned, as I document in my book Battlefield America: The War on the American People, is simply this: once you start down the road towards a police state, it will be very difficult to turn back.

How Do You Prepare a Child for Life in the American Police State?

Posted on November 17, 2015 by Reid Mukai

By John W. Whitehead

Source: The Rutherford Institute

“Fear isn’t so difficult to understand. After all, weren’t we all frightened as children? Nothing has changed since Little Red Riding Hood faced the big bad wolf. What frightens us today is exactly the same sort of thing that frightened us yesterday. It’s just a different wolf.” ― Alfred Hitchcock

In an age dominated with news of school shootings, school lockdowns, police shootings of unarmed citizens (including children), SWAT team raids gone awry (leaving children devastated and damaged), reports of school resource officers tasering and shackling unruly students, and public schools undergoing lockdowns and active drills, I find myself wrestling with the question: how do you prepare a child for life in the American police state?

Every parent lives with a fear of the dangers that prey on young children: the predators who lurk at bus stops and playgrounds, the traffickers who make a living by selling young bodies, the peddlers who push drugs that ensnare and addict, the gangs that deal in violence and bullets, the drunk drivers, the school bullies, the madmen with guns, the diseases that can end a life before it’s truly begun, the cynicism of a modern age that can tarnish innocence, and the greed of a corporate age that makes its living by trading on young consumers.

It’s difficult enough raising a child in a world ravaged by war, disease, poverty and hate, but when you add the police state into the mix—with its battlefield mindset, weaponry, rigidity, surveillance, fascism, indoctrination, violence, etc.—it becomes near impossible to guard against the toxic stress of police shootings, SWAT team raids, students being tasered and shackled, lockdown drills, and a growing unease that some of the monsters of our age come dressed in government uniforms.

Children are taught from an early age that there are consequences for their actions. Hurt somebody, lie, steal, cheat, etc., and you will get punished. But how do you explain to a child that a police officer can shoot someone who was doing nothing wrong and get away with it? That a cop can lie, steal, cheat, or kill and still not be punished?

Kids understand accidents: sometimes drinks get spilled, dishes get broken, people slip and fall and hurt themselves, or you bump into someone without meaning to, and they get hurt. As long as it wasn’t intentional and done with malice, you forgive them and you move on. Police shootings of unarmed people—of children and old people and disabled people—can’t just be shrugged off as accidents, however.

Tamir Rice was no accident. Cleveland police shot and killed the 12-year-old, who was seen playing on a playground with a pellet gun. Surveillance footage shows police shooting the boy two seconds after getting out of a moving patrol car. Incredibly, the shooting was deemed “reasonable” and “justified” by two law enforcement experts who concluded that the police use of force “did not violate Tamir’s constitutional rights.”

Aiyana Jones was also no accident. The 7-year-old was killed after a Detroit SWAT team launched a flash-bang grenade into her family’s apartment, broke through the door and opened fire, hitting the little girl who was asleep on the living room couch. The cops weren’t even in the right apartment. Ironically, on the same day that President Obama refused to stop equipping police with the very same kinds of military weapons and gear used to raid Aiyana’s home, it was reported that the police officer who shot and killed the little girl would not face involuntary manslaughter charges.

Obama insists that $263 million to purchase body cameras for police will prevent any further erosions of trust, but a body camera would not have prevented Aiyana from being shot in the head. Indeed, the entire sorry affair was captured on camera: a TV crew was filming the raid for an episode of The First 48, a true-crime reality show in which homicide detectives have 48 hours to crack a case.

While that $263 million will make Taser International, the manufacturer of the body cameras, a whole lot richer, it’s doubtful it would have prevented a SWAT team from shooting 14-month-old Sincere in the shoulder and hand and killing his mother.

No body camera could have stopped a Georgia SWAT team from launching a flash-bang grenade into the house in which Baby Bou Bou, his three sisters and his parents were staying. The grenade landed in the 2-year-old’s crib, burning a hole in his chest and leaving him with scarring that a lifetime of surgeries will not be able to easily undo.

No body camera could have prevented 10-year-old Dakota Corbitt from being shot by a Georgia police officer who tried to shoot an inquisitive dog, missed, and hit the young boy, instead.

When police shot 4-year-old Ava Ellis in the leg, shattering the bone, it actually was an accident, but it was an accident that could have been prevented. Police reported to Ava’s house after being told that Ava’s mother, who had cut her arm, was in need of a paramedic. Cops claimed that the family pet charged the officer who was approaching the house, causing him to fire his gun and hit the little girl.

Alberto Sepulveda, 11, died from one “accidental” shotgun round to the back, after a SWAT team raided his parents’ home. Thirteen-year-old Andy Lopez Cruz was shot 7 times in 10 seconds by a California police officer who mistook the boy’s toy gun for an assault rifle. Christopher Roupe, 17, was shot and killed after opening the door to a police officer. The officer, mistaking the Wii remote control in Roupe’s hand for a gun, shot him in the chest.

These children are more than grim statistics on a police blotter. They are the heartbreaking casualties of the government’s endless, deadly wars on terror, on drugs, and on the American people themselves.

Not even the children who survive their encounters with police escape unscathed. Increasingly, their lives are daily lessons in compliance and terror, meted out with every SWAT team raid, roadside strip search, and school drill.

Who is calculating the damage being done to the young people forced to watch as their homes are trashed and their dogs are shot during SWAT team raids? A Minnesota SWAT team actually burst into one family’s house, shot the family’s dog, handcuffed the children and forced them to “sit next to the carcass of their dead and bloody pet for more than an hour.” They later claimed it was the wrong house.

More than 80% of American communities have their own SWAT teams, with more than 80,000 of these paramilitary raids are carried out every year. That translates to more than 200 SWAT team raids every day in which police crash through doors, damage private property, terrorize adults and children alike, kill family pets, assault or shoot anyone that is perceived as threatening—and all in the pursuit of someone merely suspected of a crime, usually some small amount of drugs.

What are we to tell our nation’s children about the role of police in their lives? Do you parrot the government line thatpolice officers are community helpers who are to be trusted and obeyed at all times? Do you caution them to steer clear of a police officer, warning them that any interactions could have disastrous consequences? Or is there some happy medium between the two that, while being neither fairy tale nor horror story, can serve as a cautionary tale for young people who will encounter police at virtually every turn?

No matter what you say, there can be no avoiding the hands-on lessons being taught in the schools about the role of police in our lives, ranging from active shooter drills and school-wide lockdowns to incidents in which children engaging in typically childlike behavior are suspended (for shooting an imaginary “arrow” at a fellow classmate), handcuffed (for being disruptive at school), arrested (for throwing water balloons as part of a school prank), and even tasered (for not obeying instructions).

For example, a middle school in Washington State went on lockdown after a student brought a toy gun to class. A Boston high school went into lockdown for four hours after a bullet was discovered in a classroom. A North Carolina elementary school locked down and called in police after a fifth grader reported seeing an unfamiliar man in the school (it turned out to be a parent).

Better safe than sorry is the rationale offered to those who worry that these drills are terrorizing and traumatizing young children. As journalist Dahlia Lithwick points out: “I don’t recall any serious national public dialogue about lockdown protocols or how they became the norm. It seems simply to have begun, modeling itself on the lockdowns that occur during prison riots, and then spread until school lockdowns and lockdown drills are as common for our children as fire drills, and as routine as duck-and-cover drills were in the 1950s.”

These drills have, indeed, become routine.

As the New York Times reports: “Most states have passed laws requiring schools to devise safety plans, and several states, including Michigan, Kentucky and North Dakota, specifically require lockdown drills. Some drills are as simple as a principal making an announcement and students sitting quietly in a darkened classroom. At other schools, police officers and school officials playact a shooting, stalking through the halls like gunmen and testing whether doors have been locked.”

Police officers at a Florida middle school carried out an active shooter drill in an effort to educate students about how to respond in the event of an actual shooting crisis. Two armed officers, guns loaded and drawn, burst into classrooms, terrorizing the students and placing the school into lockdown mode.

What is particularly chilling is how effective these lessons in compliance are in indoctrinating young people to accept their role in the police state, either as criminals or prison guards. If these exercises are intended to instill fear and compliance into young people, they’re working.

Sociologist Alice Goffman understands how far-reaching the impact of such “exercises” can be on young people. For six years, Goffman lived in a low-income urban neighborhood, documenting the impact such an environment—a microcosm of the police state—on its residents. Her account of neighborhood children playing cops and robbers speaks volumes about how constant exposure to pat downs, strip searches, surveillance and arrests can result in a populace that meekly allows itself to be prodded, poked and stripped.

As journalist Malcolm Gladwell writing for the New Yorker reports:

Goffman sometimes saw young children playing the age-old game of cops and robbers in the street, only the child acting the part of the robber wouldn’t even bother to run away: I saw children give up running and simply stick their hands behind their back, as if in handcuffs; push their body up against a car without being asked; or lie flat on the ground and put their hands over their head. The children yelled, “I’m going to lock you up! I’m going to lock you up, and you ain’t never coming home!” I once saw a six-year-old pull another child’s pants down to do a “cavity search.”

Clearly, our children are getting the message, but it’s not the message that was intended by those who fomented a revolution and wrote our founding documents. Their philosophy was that the police work for us, and “we the people” are the masters, and they are to be our servants. Now that has been turned on its head, fueled by our fears (some legitimate, some hyped along by the government and its media mouthpieces) about the terrors and terrorists that lurk among us.

It’s getting harder by the day to tell young people that we live in a nation that values freedom and which is governed by the rule of law without feeling like a teller of tall tales. Yet as I point out in my book Battlefield America: The War on the American People, unless something changes and soon for the young people growing up, there will be nothing left of freedom as we have known it but a fairy tale without a happy ending.

The Nature of American Denial

Posted on August 28, 2015 by Reid Mukai

By SARTRE

Source: Waking Times

At the core of self delusion is the inability and/or the unwillingness of facing reality. While psychological disorders can often explain abnormal behavior in individuals, the exegesis for deviant social attitudes and accompanying conduct is reserved for society. Or so we are told! But does this make sense to you? As long as you accept that reality does exist and that it can be understood, it follows that we have the right, the ability and the obligation to comprehend it and adjust our actions accordingly.

Most Americans view, of their own personal identity, is inculcated by the political culture. Delmar England, in his provocative work – Mind and Matters, The World in a Mirror – offers this valuable insights into our mutual and shared condition: “In human affairs, as surely as effect is preceded by action, action is preceded by belief, and belief is preceded by thought and conclusions.”

Applying this standard to politics Mr England depicts government is this fashion:

“For all the sidestepping, dance arounds, word games, and confused rhetoric, the term government is easily defined; not by subjective agreement, but by reference to objective reality and the actual entities involved. First, we know that there is no such thing as an infinite entity and that the term, government, necessarily denotes a relationship. The actual entities involved are human individuals. The base options of relationships between individuals are non-initiation of force and non-coercion, or initiation of force and coercion. It makes no difference how many different subjective labels are put upon the situation, the objective fact remains that at the root of it all, these are the only two options. The former is in recognition of the individual as a self-owned entity. The latter is based on the idea of an individual being the property of an “infinite entity”; which is the “justification” for rule by the individuals who hide behind the abstracts and exercise their will to dominate and control all others.”

“The subjective and arbitrary labels arbitrarily associated with government such as democracy, socialism, communism, etc. are purely for the purpose of self-delusion. Although form of implementation may vary and some versions start closer to ultimate self-destruction than other versions, the common and identifying objective content of each and every one is initiation of force and coercion. Millions may volunteer for such an anti-social system and play self-deluding word games for the sake of preferred self-image, but all the pretense in the world and “definitions by agreement” will not erase the truth about government, nor prevent the certain violent consequences of initiation of force and coercion.”

No doubt, this is a correct assessment. Virtually every society and country operates with the implied and universal acceptance that government is natural and ordained. The individual accepts force and coercion as a substitute for avoiding the risk and responsibility of personal Freedom. MindMatters concludes with this point:

“Rather than freedom being the highest value sought by most, it is their deepest and most abiding fear. So much so that they can’t even envision it.”

American denial has caused an epidemic dysfunctional confusion. The delusion that our own self identify is equivalent with the “collective will” of society; which, in turn is synonymous with the government and its policies, is a sociopathic sickness. The antisocial behavior of the STATE demonstrates all the characteristics of a profile of a sociopath. Apply the top five to the demeanor of government: Glibness/Superficial Charm – Manipulative and Conning – Grandiose Sense of Self – Pathological Lying – Lack of Remorse, Shame or Guilt. We are all taught what we should believe about government; but only the fool, the liar or the delusional accepts that our – self-owned entity – benefits from the force and coercion that the State demands upon us.

Robert L. Kocher has compiled a body of works far too numerous, on this topic to cite sufficiently. We urge you to review and absorb the wisdom in his insights. Most of the lessons detail the last administration, but are completely relevant to the current regime. One essay, especially compliments the Delmar England conclusion. Mr Kocher writes in American Mental Health and Politics:

“If some of us are appalled, frightened, and even driven half crazy by the maddeningly and complacently silly or psychotic levels of denial, by the superficiality, by the abysmal immaturity, by the primitive level of personality structure, by the too-easily employed distorted rationalizations, by the lack of contact with basic reality that we deal with in our daily lives, hear in our college faculties, and see on TV and in high political office, we can nevertheless know that the reality of our perceptions is validated by mental health figures as well as those patients being seen in therapist’s offices.”

Currently, the national mood is absorbed in the illusion that Americans are at risk and that they are in danger from terrorists abroad. While reality demonstrates that enemies of America are plentiful, the disconnect that their veridical hatred is focused upon the U.S. Government and its policies, is concealed. Vast numbers of Americans feed their denial that they are the target of madmen; while they seek comfort in the fallacy that support for the WAR Party will make them safe. The force and coercion that the government imposes upon you, under the pretext that it is necessary and protective, diminishes your safety as it destroys your Liberty. The utter fraud of national security policy, seeks only to preserve the government, no matter how much harm it inflicts upon citizens.

So why do so many misguided flag-waving zealots rally to a jingoistic cause? Kocher provides the answer: “We now live in a society where many people no longer want or value freedom. Personal freedom and the responsibility that goes with it are abrasive intrusions or demands upon a crippled self-absorbed internal state.”

“American Denial” prevents the admission that U.S. policies only benefit the government. Their own personal delusional perceptions are interchangeable with a phony litmus test, judged by their support for State illusions. The thought of exercising the Freedom to think, criticize, condemn and resist is far too disconcerting to the sheeple. They view their own self worth as an adjunct of an abstract deception; while, the true motives of the government are to control society and all individuals, using force and coercion. Both England and Kocher have it right. The association between an individual and an infinite entity denotes a relationship; and the reluctance or unwillingness to exercise freedom and responsibility, allows the government to implement force and coercion.

“Eternal Vigilance” is no longer enough to preserve Liberty. Sound mental health, appreciation for your own self worth, trust in the integrity of reality and the courage to do battle with the forces that seek to delude your own dignity are all necessary to win this struggle. America is NOT the Government. When policies are dishonest they must be opposed. When officials are depraved they need to be removed. And when your neighbor demands your allegiance to a corrupt government, it is your duty to confront his delusion.

We can no longer afford to be silent in the face of “American Denial”.

About the Author

SARTRE is the mind behind BATR. org (Breaking All The Rules), which documents the steady decline of American exceptionalism.

5 Reasons Why Anarchy Would be an Improvement in Human Governance

Posted on August 5, 2015 by Reid Mukai

By Gary ‘Z’ McGee

Source: Waking Times

“Give a man a gun and he’ll rob a bank. Give a man a bank and he’ll rob the world.” –Unknown

Give people just a little bit of knowledge and courage and they will track down those greedy-ass bankers and hold them accountable. All we need is just a little courageous anarchy. The problem, the crux, the fly in the ointment: most people are not courageous enough, and most people don’t want to learn anything that attacks their all-too-precious worldview. Yes, the very worldview that is keeping people indebted to an immoral, unhealthy, unsustainable, unjust system of human governance, is precisely the worldview that the majority of people are clinging to. Indeed, most people, even though they would probably say otherwise, would rather be kissed with a lie than slapped with the truth. They would rather deny facts that tarnish their worldview than reject the deceit that upholds it. But as Martin Luther King, Jr. said, “Human progress is neither automatic nor inevitable. Every step toward the goal of justice requires sacrifice, suffering, and struggle; the tireless exertions and passionate concern of dedicated individuals.”

Healthy human evolution requires authentic vigilance. It requires a consistent upheaval of the status quo. This requires proactive human beings who are willing to be authentically vigilant and consistently rebellious. It requires courageous interdependent individuals who dare to recondition the status-quo-junky original condition. It turns out that the wisdom gained from anarchy is precisely the ability to distinguish between sacrifice that is transformative and healthy from mere suffering caused by the state that we’ve allowed because we were too cowardly or too unimaginative to think of a healthier way to live. Like Stefan Molyneux said, “Never, ever underestimate the degree to which people will scatter themselves into a deep fog in order to avoid seeing the basic realities of their own cages. The strongest lock on the prison is always avoidance, not force.”

Here are five reasons why anarchy will improve human governance and thereby cultivate a healthy human evolution.

1.) It Has Inherent Checks and Balances

“Failure shows us the way –by showing us what isn’t the way.” –Ryan Holiday

This one alone is reason enough to give anarchy a try again. The other four are just icing on the cake. I say “again” because human beings lived in hunter-gatherer groups that were characterized by what anthropologists call Fierce Egalitarian Anarchy. They not only shared things, they demanded that things be shared: meat, shelter, and protection… this was simply the best way to mitigate risk in a survival context in a world with limited resources.

Fierce egalitarianism and primal politics (tribal anarchy) worked exceptionally well for the human race for 95% of our existence on this planet. Indeed, it’s one of the only reasons why we’ve survived as long as we have.

In an amazing game theory study by Duéñez-Guzmán-Sadedin on the topic of police corruption, they concluded that once a police system becomes entrenched, nothing can stop it from eventually becoming corrupt, with the result being a population of gullible sheep and hypocritical overlords. But they didn’t stop the study there. They decided to tweak it ever so slightly. In the words of Suzanne Sadedin: “The results were startling. By making a few alterations to the composition of the justice system, corrupt societies could be made to transition to a state called ‘righteousness’. In righteous societies, police were not a separate, elite order. They were everybody. When virtually all of society stood ready to defend the common good, corruption didn’t pay. Similarly, as it turns out, social norms in hunter-gatherer societies are enforced by the whole group rather than any specially empowered individuals.”

This is a critical aspect of anarchy: that everyone is free to be as moral, or as amoral, as they need to be in order to maintain a healthy cosmic, ecological, and social order. Freedom is primary. Health is secondary. Understanding how everything is connected is third. And immorality is not tolerated.

The monumental problem with our Statist society is that we are not taught to be as moral or as amoral as we need to be in order to maintain a healthy cosmic, ecological, and social order. In fact, statism purposefully forces whatever the state decrees to be healthy, as healthy, whether or not it is actually healthy according to cosmic law. This creates an exorbitant amount of problems.

2.) It Would Nullify Debt Slavery and Eliminate Poverty

“When plunder becomes a way of life for a group of men living in a society, they create for themselves in the course of time a legal system that authorizes it and a moral code that glorifies it.” –Frederic Bastiat

How does our legal system authorize plunder? It allows banks to create fiat money out of thin air and then charge interest on it, which keeps the poor wallowing in poverty, and entrenches the rich in corruptible power structures based upon immoderate wealth.

How does our moral code glorify plunder? It pushes militarization, creates profit prisons, creates “war heroes” out of violent psychopaths, and makes war itself a profitable endeavor. It puts profit over people, equity over equality, transforms elections into auctions, and creates a fundamentally unsustainable and unhealthy money first, human heart second, mentality. Like Naseem Nicholas Taleb said, “Those who do not think that employment is systematic slavery are either blind or employed.”

How does anarchy flip the tables on the authorization and glorification of plunder? It prevents plunder from ever becoming possible because anarchy-based modes of governance are engineered in such a way that groups never get to the point of concentrated centers of power. The monopolization of power never gets to the point to where it becomes corrupt, because of controlled leveling mechanisms such as reverse dominance and wealth expiation. Like Jim Dodge said, “Anarchy doesn’t mean out of control; it means out of their control.” Whoever “they” may be: monopolizing corporations, overreaching governments, tyrants.

Self-aware critical thinker beware: political propaganda, especially in regards to war, money, government, and law, are designed to keep you conditioned and brainwashed into believing whoever is in power is being moral and just with their power. But as George Orwell warned, “Political language is designed to make lies sound truthful and murder respectable, and to give an appearance to solidity to pure wind.”

Have no illusions: within the current systems of human governance, poverty is a business. Profits are made on the labor of the poor, the consumption of the poor, and the debt of the poor. Anarchy is a system of human governance built to lift people out of poverty and into freedom. It gives people hope for a more balanced future of human prosperity. Like Raymond Williams advised, “To be truly radical is to make hope possible rather than despair convincing.”

3.) It Would Be Eco-Morally and Ecologically Healthier and More Sustainable

“The best teachers are those who show you where to look, but don’t tell you what to see.” –Alexandra K.Trenfor

Authority tells you what to see, and therefore must be questioned. Authority is telling you that it’s okay to live immoderate, over-indulgent, violent, ecocidal lifestyles. It’s not okay, because it is fundamentally unhealthy and leads to unsustainable devolution. In a system of human governance that is systematically transforming livingry into weaponry, it is the supreme duty of all healthy, moral, compassionate, eco-conscious, indeed anarchist, people to question authority to the nth degree.

Such audacious questioning has the potential to create robust eco-centric communities based upon permaculture, wellness, creativity, and a sacred economy that takes the interconnectedness of all things into deep consideration. It incentivizes individuals who value human flourishing, environmental flourishing, permaculture, sustainable building, alternative education, and nature-based wellness.

The cornerstone of anarchist modes of human governance is the deep understanding of the interdependence of all living things. As Nikola Tesla proclaimed, “Every living being is an engine geared to the wheelwork of the universe. Though seemingly affected only by its immediate surroundings, the sphere of external influence extends to infinite distance.”

An anarchist society divorced from the oppressive Big Brother bitch-slap of Statism, reveals a society that is capable of preserving the moral Golden Mean and the middle-way, as opposed to the immoral, suffocating greed of state politics. It will uncover a society that exemplifies the Golden Ratio of nature, as opposed to the state’s expropriation of nature and nature-based cultures.

4.) It Would Result in the Expiation of Power and Wealth Through an Ethics of Reciprocity

“A freedom that is interested only in denying freedom must be denied.” –Simone De Beauvoir

The ultimate leveling mechanism inherent within anarchist modes of human governance is the ethics of reciprocity combined with the expiation of power.

Anthropologist Christopher Boehm has proposed a social theory that anarchist, egalitarian hunter-gatherers maintained equality through a leveling mechanism he calls Reverse Dominance: a social system of checks and balances that maintains egalitarian ethos while preventing a dominance hierarchy from forming. Reverse dominance hierarchies are broken down into four different leveling mechanisms: public opinion, ridicule, disobedience, and ostracism. These mechanisms work because human beings are social creatures and hugely influenced by peer pressure and social acceptance.

Anarchist modes of human governance are largely based upon shame as a regulatory method. Within such a society individuals are socially, morally, and ecologically compelled to expiate their power and reciprocate wealth because the alternative is the risk of shaming, ridicule, and/or ostracism. Like A.C. Grayling explained it, “The first task is to win something; the second, to banish the feeling that has been won; otherwise it is a burden.” In order for power and wealth not to become a psychological burden within anarchist systems, the powerful and the wealthy must be able to expiate and reciprocate their power and wealth, lest people become oppressed, and entire systems become corrupt.

But this does NOT mean that skill, courage, intelligence and perseverance are not rewarded. Anarchy does not imply socialism. Ours is a cultural problem. We’ve been raised to believe in the false ideal of greed. We’ve been conditioned to own. Our culture has become ego-centric, as opposed to eco-centric. It has become ownership-based, as opposed to relationship-based.

But prestige and merit can still be highly strived for values within an anarchist society that practices expiation of wealth and the ethics of reciprocity.

As I wrote in Breaking out of a Broken System, “Eco-moralism tames capitalism through holistic checks and balances. Ego-moralism jumpstarts communism through proactive citizenry. What we’re left with is a healthy anarchism with an egalitarian ethos which is less about capital and one-upmanship and more about respect for what is borrowed. It is less about ownership and more about relationships. It is ethical, spiritual, and diverse; as opposed to egotistical, religious, and homogenized by nationalism. Eco-moralism helps us pierce through the smoke and mirrors of hyper-reality and into the way reality actually is: interconnected and interdependent. Ego-moralism helps us become more motivated by revealing that our egos are actually tools towards leveraging a healthy balance between cosmos and psyche.”

Anarchists are crazy enough to think they can change the world, which is precisely why they will.

5.) It Would Create Compassionate, Humble, but Courageous Leadership

“To really understand something is to be liberated from it. Dedicating one’s self to a great cause, taking responsibility, and gaining self-knowledge is the essence of being human. A predatory capitalist’s greatest enemy, and humanity’s greatest ally, is the self-educated individual who has read, understood, delays their gratification, and walks around with their eyes wide open.” –The Four Horsemen, documentary

Anarchist modes of human governance create precisely the type of self-educated, autodidactic individual that predatory capitalist’s and pacifist socialist’s fear. As Louis G. Herman wrote, “When individuals try to balance self-interest with a consideration of the bigger picture, they discover, as Socrates did, that deep self-interest actually includes concern for the good of the whole.” An individual (ego) acting on the good of the whole (eco) is a force of nature first, a person second, which provides them the phenomenal power of standing on the shoulders of giants while also wearing a wide array of masks of self-mastery.

If we can combine fierce egalitarian primal politics along with the type of progressive self-interested people who are capable of considering the bigger interdependent picture, then we have a recipe for a healthy, prestigious anarchic leadership. We have a blueprint for authentically venerated and wise leadership that has the potential to transform the currently unlivable human world into a livable one. Like MLK Jr. said, “The hope of a secure livable world lies with disciplined nonconformists, who are dedicated to justice, peace, and brotherhood. The trailblazers in human, academic, scientific, and spiritual freedom have always been nonconformists. In any cause that concerns the progress of mankind, put your faith in the nonconformist.”

Indeed, it is typically the nonconformist who is the one testing the outer limits of the human imagination: stretching comfort zones, shattering mental paradigms, and flattening status quo boxes that those hooked on conformity so desperately try to think outside of. As Henry David Thoreau said, in true anarchist leadership form, “I was not designed to be forced. I will breathe after my own fashion. Let us see who is the strongest.”

Related video – This has to be the best 5 minutes ever aired on Fox News (that may seem like faint praise but it’s a rare treat to find such an on point rant anywhere on cable television):

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