I have been following and occasionally commenting on an article in Orion magazine by Derrick Jensen called “Self Evident Truths.”
The other commentators frequently refer to a book that Derrick co-authored called Deep Green Resistance (2011), which advocates a resistance movement that includes the use of violence to bring down industrial civilization. What follows is a slightly modified version of a comment I made on the Orion site earlier today.
I’ve been operating under the assumption, which was common twenty years ago (cf. How Much is Enough (1992) by Alan Durning), that a more modest, European style life is sustainable. That using 90% less electricity than the American average (which we do, and which is perfectly comfortable) is sufficient. That driving less, and eating more local food and no grain-fed animals, and drinking fewer bottled drinks, and not flying, and mending clothes rather than buying new, and fixing things rather than replacing them, and keeping a computer for a decade rather than a couple of years, and eschewing the whole smartphone/cell phone thing, etc etc is enough. That converting to solar for heat and electricity is good enough. I thought it was sufficient to live with less of this stuff. That the American (now mostly global) “way of life” is so obscenely obese, that trimming the fat is enough. That giving it all up entirely is not necessary. And that may still be true, although we are not even close to doing any of that trimming!
But now I am not certain. I am not entirely convinced, but I am at least unsettled by Derrick’s position, which is that the entire package of civilization as we know it is unsustainable. That any importation of materials from outside your immediate region is unsustainable. That any use of fossil fuels is unsustainable (this is unequivocally true – no finite resource can be used indefinitely). That any mining of minerals is unsustainable. That any exploitation of labor is unsustainable (this one seems more a moral stand than a physical one – unfortunately, exploitation of labor can probably go on indefinitely in a strictly biological sense). I reject absolutely the use of violence and destruction to bring down the system because I feel they are part of the system that needs to be transformed, but the advocacy of a strict definition of sustainability is compelling.
What kind of life would we be living without any export or import of materials, without any fossil fuels, without any mining of minerals, without any exploitation of labor? What if we include animals in that? How would we live without any exploitation of human or animal labor? Now we are back to being hunter/gatherers with perhaps a bit of permaculture thrown in. Or if we compromise a wee bit on the animal part, we can include being pastoralists (shepherds, goatherds, nomadic reindeer herders etc). What else is there that is completely harmonious with the processes of life? How else can we be human animals, where absolutely everything we take from the Earth is given back in a form that is useful to Life? What else can it possibly mean to live sustainably?
I ask these questions in all seriousness. From this strict definition of sustainability (which is the only definition that the Earth cares about) nearly everything we do now is unsustainable. It all has to stop one way or another.
I agree with Derrick that to participate in the current industrial economy is de facto to live a life of violence and exploitation. That is part of the structure of civilization. Theologian John Dominic Crossan calls it the “exploitative normalcy” of civilization and argues that Jesus was calling his followers to reject that system absolutely, both in the external circumstances of their lives and even more potently in the internalization of that system in their own behavior and thinking (cf. The Birth of Christianity (1998)). I have been making that argument for a couple of decades. But I still reject the intentional use of violence to combat what is for most of us the unintended violence of a system we were born into and are trying to find a way out of. Violence can not end violence. There has to be a better way.
The Civil Rights Movement is a fine example of positive, nonviolent, coercive resistance, but my understanding is that Dr. King, toward the end of his life, was beginning to realize that the sickness at the heart of the American individual/social/economic/military system was so deep that the tactics of the movement were inadequate. Something more like a religious conversion was needed, what Jesus called metanoia — a complete transformation of heart and mind. Resistance tactics were adequate for achieving limited political and social gains within the exploitation system, but not for transforming or unravelling the system itself. Dr. King got into big trouble with his movement colleagues when he started addressing the root sickness, because that sickness is in all of us, and we much prefer to project it onto someone else. Like it or not, this is not an us-versus-them problem. It is an all-of-us-together problem. That doesn’t mean there aren’t a few people who are benefitting from the system at the brutal expense of everyone and everything else (and that “few” now includes most of us in the industrialized world), but it does mean we will get nowhere by projecting all of our fear and anger and blame onto them.
J. Krishnamurti (1895 – 1986) said in his book, Beyond Violence (1970),
“… unless there is a fundamental, radical revolution in the psyche, in the very root of one’s being, mere trimming, mere legislation on the periphery, has very little meaning. So what we are concerned with is whether man, as he is, can radically bring about a transformation in himself; not according to a particular theory, a particular philosophy, but by seeing actually what he is. That very perception of what he is, will bring about the radical change. And to see what he is, is of the highest importance – not what he thinks he is, not what he is told that he is.”
This still seems to me to be our best and perhaps our only hope. That we see things (ourselves included) as they/we truly are and stop deceiving ourselves. That in itself brings about a radical reorientation without any violence or coercion. I have seen this in action, and I known how powerful it can be.
That still leaves open the question of how much is enough and how much is too much. It still leaves us pondering the meaning of sustainability: we must use only what we truly need, and absolutely everything we use from the Earth must be given back in a form that is beneficial to Life. It still leaves us with the urgent question of whether we can change course quickly enough and soon enough to avert catastrophe. But I am convinced we can not answer those questions adequately and on the scale required, where it actually makes a global difference, without a radical transformation of heart and mind. Without that transformation we inevitably fall back into violence, the endless repetition of that ancient ill.