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Deep Green Resistance Southwest April News Roundup

Protect Pinyon-Juniper Forests Campaign

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Photo Credit: Ray Bloxham/SUWA showing the aftermath of treatments in the Modena Canyon Wildlands.

Deep Green Resistance and WildLands Defense are advocating for a moratorium on all pinyon-juniper deforestation in the Great Basin and we need your help. Pinyon-juniper forests are being wantonly killed as weeds while their inherent ecological value is summarily ignored. These forests store carbon dioxide, dampen climate change, provide crucial wildlife habitat, protect watersheds, and have helped humans survive in the Great Basin for millennia. A moratorium gives us time to marshall our resources to put this destruction to a permanent end.

See for yourself the destruction of Pinyon-Juniper forests and then join the fight.

Don’t let them destroy these forests! Sign our petition here.

Also join us to ask BLM to stop clearcutting pinyon-juniper forests.

3/25/2016 The Language of Pinyon-Juniper Trees
2/3/2016 BLM & the Ranching Industry: a History of Collusion
1/5/2016 Pinyon-Juniper Forests: BLM’s False Claim to Virtue
12/13/2015 Pinyon-Juniper Forests: The Oldest Refugee Crisis
12/1/2015 Pinyon-Juniper Forests: An Ancient Vision Disturbed

Follow our Protect Pinyon-Juniper Forests campaign on Facebook for more updates.

Sacred Waters, Sacred Forests

Sacred Water Tour, 2014 (Photo: Max Wilbert)

Sacred Water Tour, 2014 (Photo: Max Wilbert)

A Gathering for Celebration, Community, Movement Building, Ecology, and Land Defense

Join us in May of 2016 for a tour of sacred lands threatened by the proposed Southern Nevada Water Authority groundwater pipeline. We will spend three days visiting the communities affected by the water grab, learning about the project and the threatened sacred lands and waters. For those already familiar, we’ll also be holding workshops on the ecology and politics of the region at a basecamp in Spring Valley. The tour will begin at Cleve Creek campground, 12 miles north of Highway 6-50 at the base of the Schell Creek Mountains.

The SNWA water grab is a prime example of how civilizations (cultures based on cities, as opposed to cultures based on perpetual care of their landbases, without resource drawdown) inevitably destroy the planet. A bloated power center, ruled by the ultra-rich and served by an underclass of poorly-paid workers, bolstered by bought-and-paid-for politicians (see Harry Reid) and misused public tax dollars,  reaches out and takes what it wants from the countryside.

One of the developers who wants the water grab has described the Mojave desert around Las Vegas as “flat desert stuff.”  They call living land a wasteland to justify its continuing plunder.  To indigenous peoples—Shoshone, Paiute, and Goshute—the land and water are sacred.

Anyone who respects land and visits this place will fall in love with it.  That’s the purpose of the Sacred Water Tour, an annual gathering organized by Deep Green Resistance for the past three years.  In coordination with local activists and indigenous people, the public is welcomed every Memorial Day weekend to tour the region.

Resistance Radio: Derrick Jensen interviews Max Wilbert about the SNWA water grab
2015 Sacred Water Tour: Sacred Water Under Threat
2014 Sacred Water Tour: Report-Back
Groundwater Pipeline Threatens Great Basin Desert, Indigenous Groups
Follow our Stop the SNWA Water Grab campaign page on Facebook for more updates


Regional News

Ivanpah-solarfluxcone

Image: Cone-shaped solar flux of high intensity as in the above 50 kiloWatt per square meter diagram, at Ivanpah Solar Electric Generating System during operation.

Follow the DGR Southwest Coalition Facebook page for more news.


Deep Green Resistance News Service Excerpts

Derrick Jensen: When I Dream of a Planet In Recovery

The time after is a time of magic. Not the magic of parlor tricks, not the magic of smoke and mirrors, distractions that point one’s attention away from the real action. No, this magic is the real action. This magic is the embodied intelligence of the world and its members. This magic is the rough skin of sharks without which they would not swim so fast, so powerfully. This magic is the long tongues of butterflies and the flowers who welcome them. This magic is the brilliance of fruits and berries who grow to be eaten by those who then distribute their seeds along with the nutrients necessary for new growth. This magic is the work of fungi who join trees and mammals and bacteria to create a forest. This magic is the billions of beings in a handful of soil. This magic is the billions of beings who live inside you, who make it possible for you to live.

Derrick Jensen: Not In My Name

Let me say upfront: I like fun, and I like sex. But I’m sick to death of hearing that we need to make environmentalism fun and sexy. The notion is wrongheaded, disrespectful to the human and nonhuman victims of this culture, an enormous distraction that wastes time and energy we don’t have and undermines whatever slight chance we do have of developing the effective resistance required to stop this culture from killing the planet. The fact that so many people routinely call for environmentalism to be more fun and more sexy reveals not only the weakness of our movement but also the utter lack of seriousness with which even many activists approach the problems we face. When it comes to stopping the murder of the planet, too many environmentalists act more like they’re planning a party than building a movement.

Sustaining a Strategic Feminist Movement

At the core of this movement, there is an intangible force with a measurable impact. It’s an attitude, a mindset, a determination that compels us to push back against oppression. It’s the warrior mindset, the stand-and-fight stance of someone defending her home and the ones she loves.

Many burn with righteous anger. This is important – anger lets us know when people are hurting us and the ones we love. It’s part of the process of healing from trauma. Anger can rouse us from depression and move us past denial and bargaining. It is a step toward acceptance and taking action.

Rewriting the trauma script includes asserting our truth and lived experiences, and naming abuses instead of glossing over them. It includes discovering (and rediscovering) that we can rely on each other instead of on men. It’s mustering the courage to confront male violence. But it’s not going to be easy.

Ben Barker: Masculinity is Not Revolutionary

To be masculine, “to be a man,” says writer Robert Jensen in his phenomenal book, Getting Off: Pornography and the End of Masculinity, “…is a bad trade. When we become men—when we accept the idea that there is something called masculinity to which we could conform—we exchange those aspects of ourselves that make life worth living for an endless struggle for power that, in the end, is illusory and destructive not only to others but to ourselves.” Masculinity’s destructiveness manifests in men’s violence against women and men’s violence against the world. Feminist writer and activist Lierre Keith notes, “Men become ‘real men’ by breaking boundaries, whether it’s the sexual boundaries of women, the cultural boundaries of other peoples, the political boundaries of other nations, the genetic boundaries of species, the biological boundaries of living communities, or the physical boundaries of the atom itself.”

Too often, politically radical communities or subcultures that, in most cases, rigorously challenge the legitimacy of systems of power, somehow can’t find room in their analysis for the system of gender. Beyond that, many of these groups actively embrace male domination—patriarchy, the ruling religion of the dominant culture—though they may not say this forthright, with claims of “anti-sexism.” Or sexism may simply not ever be a topic of conversation at all. Either way, male privilege goes unchallenged, while public celebrations of the sadism and boundary-breaking inherent in masculinity remain the norm.

Film Review: The Wind that Shakes the Barley

All people interested in a living planet–and the resistance movement it will take to make that a reality–should watch this film. The courage found within every one forming their amazing culture of resistance–militant and non; including those who set up alternative courts, sang traditional songs and speak the traditional Gaelic language, open their homes for members of the resistance–is more than i have ever experienced, yet exactly what is needed in our current crisis. Those who fought back endured torture, murder, and the destruction of their communities. Yet, they still fought because they were guided by love and by what is right.


 

Deep Green Resistance: a quote from the book

In blunt terms, industrialization is a process of taking entire communi­ties of living beings and turning them into commodities and dead zones. Could it be done more “efficiently”? Sure, we could use a little less fossil fuels, but it still ends in the same wastelands of land, water, and sky. We could stretch this endgame out another twenty years, but the planet still dies. Trace every industrial artifact back to its source­ which isn’t hard, as they all leave trails of blood-and you find the same devastation: mining, clear-cuts, dams, agriculture. And now tar sands, mountaintop removal, wind farms (which might better be called dead bird and bat farms). No amount of renewables is going to make up for the fossil fuels or change the nature of the extraction, both of which are prerequisites for this way of life. Neither fossil fuels nor extracted substances will ever be sustainable; by definition, they will run out. Bringing a cloth shopping bag to the store, even if you walk there in your Global Warming Flip-Flops, will not stop the tar sands. But since these actions also won’t disrupt anyone’s life, they’re declared both real­istic and successful.

 


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Deep Green Resistance Southwest February News Roundup

Protect Pinyon-Juniper Forests Campaign

Will Falk in a Pinyon-Juniper clearcut (Photo by Max Wilbert)

Will Falk in a Pinyon-Juniper clearcut (Photo by Max Wilbert)

Deep Green Resistance and WildLands Defense are advocating for a moratorium on all pinyon-juniper deforestation in the Great Basin and we need your help. Pinyon-juniper forests are being wantonly killed as weeds while their inherent ecological value is summarily ignored. These forests store carbon dioxide, dampen climate change, provide crucial wildlife habitat, protect watersheds, and have helped humans survive in the Great Basin for millennia. A moratorium gives us time to marshall our resources to put this destruction to a permanent end.

See for yourself the destruction of Pinyon-Juniper forests and then join the fight.

Sign this petition with us and ask BLM to stop clearcutting pinyon-juniper forests

2/3/2016 BLM & the Ranching Industry: a History of Collusion
1/5/2016 Pinyon-Juniper Forests: BLM’s False Claim to Virtue
12/13/2015 Pinyon-Juniper Forests: The Oldest Refugee Crisis
12/1/2015 Pinyon-Juniper Forests: An Ancient Vision Disturbed

Follow our Protect Pinyon-Juniper Forests campaign on Facebook for more updates.

Sacred Water Tour

Sacred Water Tour, 2014 (Photo: Max Wilbert)

Sacred Water Tour, 2014 (Photo: Max Wilbert)

The SNWA water grab is a prime example of how civilizations (cultures based on cities, as opposed to cultures based on perpetual care of their landbases, without resource drawdown) inevitably destroy the planet. A bloated power center, ruled by the ultra-rich and served by an underclass of poorly-paid workers, bolstered by bought-and-paid-for politicians (see Harry Reid) and misused public tax dollars,  reaches out and takes what it wants from the countryside.

One of the developers who wants the water grab has described the Mojave desert around Las Vegas as “flat desert stuff.”  They call living land a wasteland to justify its continuing plunder.  To indigenous peoples—Shoshone, Paiute, and Goshute—the land and water are sacred.

Anyone who respects land and visits this place will fall in love with it.  That’s the purpose of the Sacred Water Tour, an annual gathering organized by Deep Green Resistance for the past three years.  In coordination with local activists and indigenous people, the public is welcomed every Memorial Day weekend to tour the region.

Join us in May of 2016!

Resistance Radio: Derrick Jensen interviews Max Wilbert about the SNWA water grab
2015 Sacred Water Tour: Sacred Water Under Threat
2014 Sacred Water Tour: Report-Back
Groundwater Pipeline Threatens Great Basin Desert, Indigenous Groups
Follow our Stop the SNWA Water Grab campaign page on Facebook for more updates


Regional News

Spring Creek Canyon, Utah

Spring Creek Canyon, Utah

Spring Creek Canyon – What makes this canyon and the surrounding Hurricane Cliffs so special is its geographic location at the transition of the Colorado Plateau and Great Basin geologic provinces, giving rise to a unique collection of plant species.
Deep Green Resistance Colorado member Deanna Meyer interviewed on Resistance Radio – Recently she has been involved in advocating for the forests in her area as well as the rapidly disappearing prairie dogs throughout the mid-west. She elieves that the strategies and tactics of people who care about the living planet must shift from asking nicely to defending those they love by any and all means necessary.
More Than Words – The race to save a Northern Paiute dialect that’s down to a handful of speakers reveals what we stand to lose when a language dies.
Tell the BLM that you care about wildlands in southwestern Utah (petition)
Bighorn Sheep Die-off in Montana Mountains, Nevada
A Biocentrist History of the West – Wildlife Services, a branch of the Department of Agriculture, acts as “the hired guns of the livestock industry.”
USDA’s Secret War on Wildlife (video)
Even more about Wildlife Services and how they torture dogs and kill endangered species
A New Study Suggests Even the Toughest Pesticide Regulations Aren’t Nearly Tough Enough – The industrial agriculture system is violent. It murders humans and so many other beings – entire living communities. Policy-makers such as those in this article covering the UCLA study – people who maintain the validity of this systematic murder – are culpable and must be held accountable.
How big oil spent $10m to defeat California climate change legislation
In Utah, a massive water project is gaining ground – The project could divert 86,000 acre-feet from Lake Powell to the retirement community of St. George.
Massive Gas Pipeline Project Endures in Texas – Even in oil and gas friendly Texas, there is a growing outcry about the egregious abuse of landowners rights’ carried out by the company behind a new gas pipeline.
In Parts of the West, Grazing Cattle Are Making the Drought Worse
Lost Bones, Damage and Harassment at Ancient Sacred Site

Follow the DGR Southwest Coalition Facebook page for more news.


Deep Green Resistance News Service Excerpts

Derrick Jensen Interviewed About Deep Green Resistance, “Transphobia,” and More

Recognizing Greenwashing comes down to what so many indigenous people have said to me: we have to decolonize our hearts and minds. We have to shift our loyalty away from the system and toward the landbase and the natural world. So the central question is: where is the primary loyalty of the people involved? Is it to the natural world, or to the system?

What do all the so-called solutions for global warming have in common? They take industrialization, the economic system, and colonialism as a given; and expect the natural world to conform to industrial capitalism. That’s literally insane, out of touch with physical reality. There has been this terrible coup where sustainability doesn’t mean sustaining the natural ecosystem, but instead means sustaining the economic system.

Police Intimidation: From Dalton Trumbo to Deep Green Resistance

Federal Bureau of Investigation and Department of Homeland Security agents have contacted more than a dozen members of Deep Green Resistance (DGR), a radical environmental group, including one of its leaders, Lierre Keith, who said she has been the subject of two visits from the FBI at her home.

DGR, formed about four years ago, requires its members to adhere to what the group calls a “security culture” in order to reduce the amount of paranoia and fear that often comes with radical activism. On its website, DGR explains why it is important not to talk to police agents: “It doesn’t matter whether you are guilty or innocent. It doesn’t matter how smart you are. Never talk to police officers, FBI agents, Homeland Security, etc. It doesn’t matter if you believe you are telling police officers what they already know. It doesn’t matter if you just chit chat with police officers. Any talking to police officers, FBI agents, etc. will almost certainly harm you or others.”

Derrick Jensen: To Protect and Serve

So here’s the question: if the police are not legally obligated to protect us and our communities — or if the police are failing to do so, or if it is not even their job to do so — then if we and our communities are to be protected, who, precisely is going to do it? To whom does that responsibility fall? I think we all know the answer to that one.

If police are the servants of governments, and if governments protect corporations better than they do human beings (and far better than they do the planet), then clearly it falls to us to protect our communities and the landbases on which we in our communities personally and collectively depend. What would it look like if we created our own community groups and systems of justice to stop the murder of our landbases and the total toxification of our environment? It would look a little bit like precisely the sort of revolution we need if we are to survive. It would look like our only hope.

Derrick Jensen: Calling All Fanatics

I’ve always kind of hated that quote by Edward Abbey about being a half-hearted fanatic (“Be as I am — a reluctant enthusiast . . . a part-time crusader, a half-hearted fanatic”). Not so much because of the racism and misogyny that characterized some of his work. And not even because of the quote itself. But rather because of how that quote has been too often misused by people who put too much emphasis on the half-hearted, and not nearly enough emphasis on the fanatic.

The fundamental truth of our time is that this culture is killing the planet. We can quibble all we want — and quibble too many do — about whether it is killing the planet or merely causing one of the six or seven greatest mass extinctions in the past several billion years, but no reasonable person can argue that industrial civilization is not grievously injuring life on Earth.

Given that fact, you’d think most people would be doing everything they can to protect life on this planet — the only life, to our knowledge, in the universe. Sadly, you’d be wrong.

Beyond Flint, Michigan: The Navajo Water Crisis

Recent media coverage and spiraling public outrage over the water crisis in Flint, Michigan has completely eclipsed the ongoing environmental justice struggles of the Navajo. Even worse, the media continues to frame the situation in Flint as some sort of isolated incident.

Madeline Stano, attorney for the Center on Race, Poverty & the Environment, assessed the situation for the San Diego Free Press, commenting, “Unfortunately, Flint’s water scandal is a symptom of a much larger disease. It’s far from an isolated incidence, in the history of Michigan itself and in the country writ large.”


Deep Green Resistance: a quote from the book

At this moment, the liberal basis of most progressive movements is impeding our ability, individually and collectively, to take action. The individualism of liberalism, and of American society generally, renders too many of us unable to think clearly about our dire situation. Individual action is not an effective response to power because human society is political; by definition it is build from groups, not from individuals. That is not to say that individual acts of physical and intellectual courage can’t spearhead movements. But Rosa Parks didn’t end segregations on the Montgomery, Alabama bus system. Rosa Parks plus the stalwart determination and strategic savvy of the entire black community did.


2014-02-28-build-and-strengthenPlease join us or provide material support to make Deep Green Resistance possible.

Time is Short: Where Do We Draw the Line? The Keystone XL Pipeline and Beyond

Editor’s Note: This article originally ran March 20, 2013, in the Deep Green Resistance News Service.  We are republishing the entire Time is Short series, and considering that the newly elected US Senate now has enough votes to pass approval of the Keystone XL Pipeline and has made it second on its list of priorities, we think this is especially relevant.

The Keystone XL Pipeline is without question the largest environmental issue we in North America face today. It’s not the largest in the sense that it is the most destructive, or the largest in terms of size. But it has been a definitive struggle for the movement; it has brought together a wide variety of groups, from mainstream liberals to radicals and indigenous peoples to fight against a single issue continuously for several years. It has forged alliances between tree-sitting direct actionists and small rural landowners, and mobilized people from across the country to join the battles in Washington and Texas, as well as at the local offices of companies involved in building the pipeline in their own communities. It has also posed serious questions to us as a movement about how we will effectively fight those who profit from the destruction of the living world.

But it’s time for a reality check.

While TransCanada continues laying pipe in Texas and Oklahoma, the Federal government is deliberating over the permit application for the Northern Leg of the Keystone XL Pipeline, which will run from Alberta, Canada to Steele City, Nebraska. Despite the overwhelming (and inexplicable) sense of hope that pervades the movement, there’s little reason to be optimistic that TransCanada’s permits will be denied. So far, the Feds have neither done nor said anything that could lead any sane or rational person to believe the project will be rejected. On March 1st, the State Department released its draft Supplemental Environmental Impact Statement, which concluded that the pipeline does not pose an unacceptable threat to human health or the environment.

Yet as we have heard only too many times already, climate scientists—including former NASA climate science chief James Hansen—have repeatedly said that the Keystone XL pipeline would be “game over” for the planet, as it would provide an outlet for the extremely dirty oil coming from the tar sands.

Obviously, the pipeline needs to be stopped. We can’t allow it to be built and to operate.

Fortunately, opposition to the pipeline is widespread, and thousands of people have been trying to stop it. A series of rallies in DC, spearheaded by 350.org, have mobilized thousands of people calling on Obama’s Administration to reject the pipeline, and inspired solidarity rallies across the country and protests at TransCanada offices.

Yet appealing to those in power isn’t working. When the leaders of some of the largest Big Green organizations (including 350.org and the Sierra Club) were being arrested outside the White House in an effort to appeal to Obama to reject the pipeline, the President was golfing with an oil executive in Florida.

Those in power are going to approve the pipeline. Asking them to change is failed strategy; at the end of the day, pipelines—like clear-cutting, strip mining, ocean trawling, hydraulic fracturing, and so many other destructive industrial activities—are legal. Those in charge of an economic system based on ecological destruction and endless growth will always favor the needs and wants of that system over the needs and wants of all those—human and non-human—harmed by their activities.

Meanwhile, more and more folks have started turning to nonviolent direct action and civil disobedience to fight the pipeline. In North Texas, the Tar Sands Blockade has done everything it can to slow construction of the Southern Leg of the pipeline. Activists with TSB have erected tree sits in the pipeline’s path, locked themselves to equipment and vehicles, stormed TransCanada offices, gone on hunger strikes, organized protests and demonstrations along the route of the pipeline, and even locked themselves inside the pipeline. But unfortunately, it simply hasn’t been enough.

But despite their efforts, the pipeline continues to be built. There’s no denying that the sustained civil disobedience has delayed the project and forced TransCanada to fight hard for every mile of pipe laid in the ground; but they have the resources to ensure to overcome even the most strategic nonviolent direct action. When the Tar Sands Blockade erected a tree-sit in the path of construction, TransCanada altered its route and built around the protestors.

The reality is that TransCanada has the resources to outlast the delays and overcome direct action. They’ve already gone to great lengths to stop those who stand it their way; they hired off-duty police officers as a private security force and brought $50,000 lawsuits against the organizers of the Blockade. Make no mistake, TransCanada will go to whatever lengths it deems necessary to make sure the pipeline is built; they will threaten, sue, arrest, pepper spray, taser, torture, and force it through blockades and lockdowns. We don’t have the thousands (or tens of thousands) of people it would take to permanently stop the pipeline through civil disobedience; we’re fighting a losing battle.

Given all of this, it’s time to step back and take stock of the situation. It is clear that Obama and his administration are going to approve the pipeline, and there isn’t anything we can do to change that. It is also clear that civil disobedience has not been successful in stopping construction. So what options are left?

As James Hansen said, the Keystone XL pipeline will be “game over” for the planet. Stop a moment, and think about that.

Game over. Let that sink in.

Given what’s at stake (and what’s at stake is horrific), we need to draw the line. The Keystone XL Pipeline cannot be allowed to be built and operate. The tar sands cannot be allowed to be developed or extracted. They must be stopped. By any means necessary. When we’ve tried it all—everything from petitioning the powerful to civil disobedience –and at the end of the day, the pipeline is still being built, we need to recognize the need for escalation, including sabotage and property destruction.

That’s a proposition that makes a lot of folks uncomfortable. And that’s okay.

But when we’re left with the choice of either killing the pipeline or being killed by the pipeline, can we afford to rule out any tactics? When everything we’ve tried so far has failed, is there any choice left except more militant forms of direct action?

This isn’t a suggestion that anyone undertake any form of action they’re not comfortable with; we should all fight like hell, using whatever means we choose to use. But if some choose other means, such as sabotage or property destruction, we should not condemn or oppose them.

When the alternative is “game over” for the planet, anyone who chooses militant action to stop the pipeline is morally justified in doing so.

And yet, far from being extremist and unconventional, sabotage and underground resistance are threads common and integral to the cloth of movements for justice and sustainability. This is a rich history, and we should be proud to carry forth its legacy.

Even in regards solely to pipeline resistance, there is a definite precedent of movements using sabotage to fight otherwise unwinnable battles. In the Niger Delta, communities have been fighting oil extraction and systemic injustice, and wielding direct attacks on pipelines as a powerfully effective weapon. Following repeated failures of negotiations and nonviolent protest, the Movement for the Emancipation of the Niger Delta (MEND) began militant attacks on pipelines, pumping stations, offshore oil rigs, and other infrastructure in 2006. Their use of militant tactics has been devastatingly effective: they’ve decreased the oil output of the entire country of Nigeria by 40%.

On the other side of the world in British Columbia, a series of pipelines were sabotaged by the mysterious “Encana Bomber,” who repeatedly bombed pipelines and other natural gas infrastructure belonging to Encana, an oil & natural gas corporation. Local residents had tried to use the courts and regulatory infrastructures to protect themselves and their lands, but were trampled over by both Encana and the government agencies charged with regulating the corporation. Fed up with systemic injustice and environmental degradation, someone (or someones; the attackers remain anonymous and uncaught) decided to use any means necessary to fight back. Between October of 2008 and July of 2009, there were six attacks, and despite bullying and intimidation by the Royal Canadian Mounted Police, no one has been caught or arrested for the actions, and community members have openly expressed support for the sabotage. The attacks stopped in July 2009, when a letter from the bomber(s) gave Encana five years to “shut down and remove all the oil and gas facilities” in the area.

In both of these cases, those opposed to extractive projects (specifically including pipelines) tried to affect change through the established and legal channels: through government agencies and regulatory bodies, through negotiations, through lawsuits and court action. But when those tactics proved ineffective, they neither gave up nor continued with a failed strategy; they escalated. They knew they had to choose between taking militant action (and accepting the risk that entails) and destructive injustice. They chose to defend themselves, their communities, and the land, even if that meant taking more drastic action.

It’s time we did the same.

And while we so often consider even discussion of sabotage as a potential tactic as beyond the pale, militancy has played a critical role in past movements for justice—ones we are eager to support. The Boston Tea Party is upheld and oft-cited as a proud moment of American history, yet it was an instance of individuals destroying property; would we condemn the Boston Tea Partiers as “terrorists”? Nelson Mandela received the Nobel Peace Prize and was elected president of South Africa after being freed from 27 years of imprisonment, yet he was in jail for sabotage and militant resistance; do we denounce him as well?

The Keystone XL pipeline must be stopped, and neither appeals to the government, lawsuits, nor civil disobedience have been able to stop the deathly march of the pipeline. If we’re not willing to even consider sabotage and property destruction—or support anyone who employs those tactics—when it’s that or “game over” for the planet, then we’re morally defunct beings, only hollow shells resembling those who hold any shred of love in their hearts. Do we really believe that the property of corporations is more important and sacred than the bodily integrity of real living people or the entire earth?

If not, then it’s time for a collective shift in the dialogue and culture of the environmental movement. We need to start talking openly about the possibility—and role—of militant action in the fight to stop the skinning of Earth alive. Make no mistake; this isn’t an exhortation to senseless violence or a call to walk away from other means of struggle. It’s a (truly) modest proposal that with literally the whole planet at stake, we put all the tools on the table. If we’re honest with ourselves about the situation we’re in, we don’t have any other choice.

Time is Short: Reports, Reflections & Analysis on Underground Resistance is a biweekly bulletin dedicated to promoting and normalizing underground resistance, as well as dissecting and studying its forms and implementation, including essays and articles about underground resistance, surveys of current and historical resistance movements, militant theory and praxis, strategic analysis, and more. We welcome you to contact us with comments, questions, or other ideas at undergroundpromotion@deepgreenresistance.org

2014 Sacred Water Tour Report-Back

Max Wilbert, Susan Hyatt, Katie Wilson, and Michael Carter, Deep Green Resistance Southwest Coalition

In late May 2014, members of Deep Green Resistance (DGR), Great Basin Water Network, the Ely-Shoshone Indian tribe, and others toured the valleys of eastern Nevada and western Utah targeted by the Southern Nevada Water Authority (SNWA) for groundwater extraction.[1] The region is part of the Great Basin, a cold desert named for its lack of any drainage to an ocean. What rain falls in the Great Basin remains there in a few streams, ponds, lakes, springs, and aquifers. It is these aquifers that SNWA wants to pump into a central pipeline and bring to the cities of Las Vegas and Henderson. The Goshute and Shoshone tribes and many groups, local individuals, businesses, and governments oppose the project, now stalled by lawsuits. DGR initiated the Sacred Water Tour to help familiarize potential opponents with the land and the water conflict.

We met on the 24th at the Goshute Tribal Headquarters, in the tiny town of Ibapah, Utah, near the Nevada border.   More than a year earlier, DGR coordinators Max Wilbert and Michael Carter met the tribal council here for the first time, to offer solidarity and assistance with the water-grab fight.

Goshute Tribal Headquarters

Goshute Tribal Headquarters

It was the Goshute’s dilemma that first attracted our attention to the SNWA pipeline.[2] Both the Goshute and Ely Shoshone (the Shoshone in this region called themselves “Newe”) have reservation land in the affected area, and both have been fighting the pipeline since it was first proposed. Rick Spilsbury, a Shoshone man from Ely, Nevada, led the tour, which began with Spring Creek, near Ibapah in Antelope Valley.

Spring Creek sustains a rich diversity of life. Rare Bonneville cutthroat trout swim in the creek and reservoir, elk come to drink, and many medicinal and edible plants grow in the riparian areas. Watercress lines the creek, and stinging nettles and wild rhubarb grow under the shade of the rocks where the water emerges. The stewardship of the Goshute has been integral in the return of Bonneville cutthroat to their native waters, and Spring Creek is essential in the restoration of the native fish population.[3]

About a dozen Goshute people went along this part of the tour, including young children transfixed by the sight of water springing straight from rock. The small stream cooled a channel through hot, dry air. The Goshute seemed especially quiet here, though all laughed when one of us held up a handful of old elk droppings, apparently thinking we didn’t know what they were. There seemed a lightness of heart to the mood, maybe because all felt that for the time being, the spring was safe.

Pond at Spring Creek and Deep Creek Range

Pond at Spring Creek and Deep Creek Range

SNWA suffered a major legal setback in December, 2013, when a Nevada District Court judge ruled that the State Engineer’s decision allowing the groundwater pumping was “arbitrary and capricious,” and also “criticized the proposed plan to monitor and take action if damage to the environment occurs and stated there must be scientific triggers.”[4] “Triggers” are events—such as the drying of springs or wells—that would force SNWA to cease pumping water and re-evaluate how it’s impacting an aquifer.

Before this ruling, SNWA wouldn’t even negotiate the possibility of triggers, according to tour guide Rick Spilsbury. Though SNWA has appealed, and other federal lawsuits against the project are pending, the overall outlook for now is good. As Spilsbury explained it, SNWA owns the water rights but because they’re locked in litigation, the water must legally stay put. However, he also cautioned that in the midst of this wave of good news is the bad news that weary pipeline opponents are becoming complacent.

It is important to remember that no success is guaranteed to last as long as industrial civilization stands. And any loss will be effectively permanent. Overdrawn aquifers will not return to their original states on timescales meaningful to humans. It’s possible to stop the SNWA pipeline, but if organized action doesn’t materialize before it’s too late, the effects are irreversible.

“My people have lived here sustainably for over 10,000 years,” said Spilsbury. “We want that for all of the Earth for another 10,000 years.”

From Spring Creek, the tour proceeded south through Antelope Valley into Spring Valley. Spring Valley would be mined for 61,127 acre feet of water annually (one acre-foot is enough water to cover an acre of land a foot deep—about 325,850 US gallons). Along with other valleys targeted for wells—Delamar, Cave, and Dry Lake—the project may produce 200,000 acre feet of water per year.

That night, we stopped to camp at Cleve Creek on the eastern edge of Spring Valley. We did not see any of the “Indian Petroglyphs” indicated on the map, but the place’s coolness, its cottonwoods and willows, its little gurgling creek, the distant tree-spotted meadows in the Schell Creek Range above, all spoke of its endurance and durability. The vestigial ice-age water below the surface—not so long ago, these valleys were long fjords of inland seas, the many mountain ranges slender peninsulas and islands—had a quiet language of its own, too. This quiet of the Great Basin is immense, sometimes intimidating. At Cleve Creek that night, as small thunderstorms came and went and birds and bats circled in the twilight, the calm was overwhelmingly of peace and security.

The conversation turned to the topic of bears and, as if the sky were participating, the clouds parted to reveal the constellation Ursa Major (the Great Bear), whose seven brightest stars are also known as the Big Dipper.

The next day we went further south through Spring Valley to the Swamp Cedars, a place that is both sacred and horrible to Goshute and Shoshone peoples. For many generations, this was a gathering place, trading ground, and ceremonial area. But only two generations ago, Mormon settlers and the U.S. cavalry attacked Newe gathered at this location.[5] Over a hundred people were killed in three massacres.

Sacred Water Tour, 2014

Sacred Water Tour, 2014

After paying our respects, admiring the rare ecology of a valley-floor forest in Nevada, and contemplating the sobering fact that this site is surrounded by SNWA test wells and is constantly threatened (a nearby wind farm was originally sited in the cedars), we proceeded further south.

After passing through Ely for resupply, long dirt roads carried us further south in sagebrush valleys between several mountainous wilderness areas (including Mount Grafton Wilderness). These remote, life-filled areas are threatened by the water grab as well.

In the heat of the afternoon, we dropped down to the West to Hot Creek Springs and Marsh Area, part of Kirch Wildlife Management Area. We visited Adams-McGill Reservoir, an oasis full of fish, flanked by many birds and lined with thick bulrush. A great blue heron waited nearby to show us that life can thrive in the desert—if there is water.

Kirch Wildlife Management Area

Kirch Wildlife Management Area

The endangered White River spinedace live in these waters, and are directly threatened by the proposed pipeline which would drain crucial habitat for the few remaining spinedace populations.

According to the Center for Biological Diversity, “A recent environmental impact statement for the proposed pipeline project disclosed that major vegetation and ecosystem changes would occur on more than 200,000 acres, including wetlands that will dry up and wildlife shrubland habitat converted to dryland grasses and noxious weeds. More than 300 springs would also be hurt, along with more than 120 miles of streams.”[6]

We headed back into Cave Valley via an extremely rough road, and we guessed that it rarely travelled. No place to break down. Even though the herd of wild horses we glimpsed knew where to find water out in these dry open valleys, there is no guarantee we could find drinking water. There are few perennial streams or springs. Most of the water is held in the ground, and the shallow groundwater brings life. Every drop of water counts. Water stolen means death to many of those who call this land home.

As the Goshute put it, “even a slight reduction in the water table will result in a cascade of wildlife and vegetation impacts directly harming our ability to engage in traditional practices of hunting, gathering, and fishing on ancestral lands. As our former Chairman Rupert Steele has pointed out; ‘if we lose our language or our lands, we will cease to be Goshute people.’ SNWA’s groundwater development application is the biggest threat to the Goshute way of life since European settlers first arrived on Goshute lands more than 150 years ago.”[7]

Before reaching our next camp in a small pass along the side of Cave Valley, we passed beneath the great tilted limestone peaks of the Schell Creek mountain range.

 Schell Creek Mountains

Schell Creek Mountains

Our campsite that evening, with views into two valleys threatened by SNWA, reminded us of what happened to the Owens River Valley in California after a water extraction project. The valley was turned into a desiccated, dusty landscape largely devoid of life.[8]

That evening, we watched the sunset—a vibrant backdrop of rust, fuschia, and vermillion—from a remote limestone bluff above the pass until the light faded and hunger and darkness drove us back to camp.

Great Basin sunset, Cave Valley

Great Basin sunset, Cave Valley

The sun rose bright on our final morning, cicada song rising in volume with the light. We drove east along several more valleys before dropping into Lake Valley, where SNWA has purchased several ranches. The largest ranch was scandalized when SNWA fired a ranch manager for sexually harassing a female employee. According to Spilsbury, the money-losing ranch is an unpopular venture for the semi-public water agency, even in Las Vegas.

The day was warming quickly, reminding us this desert isn’t always cold. Lake is a broader valley than the others, the mountain ranges lower and gentler than those just to the west. Here the distance felt lonelier, more desolate, yet grazing antelope and circling ravens made their ways through the heat and bright sun. We made a final stop at another SNWA test well, and found beetles and ants and many other subtle crawling things in the cow-burnt soil. A sign in the bulldozed perimeter read “restoration area” with no evident irony at all. We said goodbye, wondering what would happen next, what we could do. The fate of this land seems in the hands of lawyers and judges, where a city’s agents have squared off against the scattered peoples of the dry valleys who only seem to want to be left alone. This is the old weary story of civilization—of legitimized theft, of an inevitable trajectory of civilized human endeavor that always ends in ruin. Yet the land wants to live.

SNWA Test Well site, Cave Valley

SNWA Test Well site, Cave Valley

As long as the cities of civilization exist near these wild places of sage and sky, they will have their eyes on the water. Even with precious little water evident in the landscape and ecology of the dry valleys, the judge in the December court ruling has noted that the SNWA water-grab is “likely the largest interbasin transfer of water in U.S. history”.[9] If the pipeline is approved the beautiful land will be permanently transformed into a dry dead place in the same way that other lands have been destroyed by this culture of extraction. As Derrick Jensen says, “Civilization is not redeemable. This culture will not undergo any sort of voluntary transformation to a sane and sustainable way of living. If we do not put a halt to it, civilization will continue to immiserate the vast majority of humans and to degrade the planet until it (civilization, and probably the planet) collapses. The effects of this degradation will continue to harm humans and nonhumans for a very long time.”[10]

DGR Southwest Coalition is searching for strategies to add defenses to the water and communities of the region. One possibility is being advanced by Community Environmental Legal Defense Fund, which “works with communities to establish Community Rights—such that communities are empowered to protect the health, safety, and welfare of their residents and the natural environment, and establish environmental and economic sustainability.”[11] We welcome any suggestions and offers to help; we also encourage you to join the yearly Sacred Water Tour next May.

 

[1] Michael Carter, “Groundwater Pipeline Threatens Great Basin Desert, Indigenous Groups,” Deep Green Resistance News Service, June 17, 2013, http://dgrnewsservice.org/2013/06/17/groundwater-pipeline-threatens-great-basin-desert-indigenous-groups/

[2] Stephen Dark, “Last Stand: Goshutes battle to save their sacred water,” Salt Lake City Weekly, May 9, 2012, http://www.cityweekly.net/utah/article-35-15894-last-stand.html?current_page=all

[3] US Fish and Wildlife Service, “Status Review for Bonneville Cutthroat Trout,” October 2001, http://wildlife.utah.gov/cutthroat/BCT/literature/fws/bct_status_review.pdf

[4] Lukas Eggen, “Opponents of SNWA pipeline earn ‘complete victory’,” The Ely Times, December 13, 2013, http://www.elynews.com/2013/12/13/opponents-snwa-pipeline-earn-complete-victory-2/

[5] Delaine Spilsbury, “Clark, Lincoln, and White Pine Counties Groundwater Development Project Public Comment,” October 5, 2011, http://water.nv.gov/hearings/past/springetal/browseabledocs/Public Comments/Delaine Spilsbury 3.pdf

[6] Center for Biological Diversity, “Top 10 U.S. Endangered Species Threatened by Overpopulation,” October 28, 2011, http://www.biologicaldiversity.org/news/press_releases/2011/7-billion-10-28-2011.html

[7] Protect Goshute Water, “Southern Nevada Water Authority Groundwater Pumping & Pipeline Proposal,” The Confederated Tribes of the Goshute Reservation, accessed June 24, 2014, www.GoshuteWater.org

[8] Marc Reisner, Cadillac Desert. New York: Viking Penguin, 1986.

[9] Rob Mrowka, “Lawsuit Filed to Halt Massive Las Vegas Water Grab: Pipeline Would Dry Up Springs and Wetlands, Hurt Fish, Sage Grouse, Pronghorn and Other Species” Center for Biological Diversity, February 12, 2014http://www.biologicaldiversity.org/news/press_releases/2014/southern-nevada-water-authority-02-12-2014.html

[10] Derrick Jensen, Endgame (Volume I): The Problem of Civilization. New York: Seven Stories, 2006.

[11] Community Environmental Legal Defense Fund, “Community Rights,” accessed June 25, 2014, http://www.celdf.org/section.php?id=423

The Unist’ot’en Camp – Preparation: Home, Language, Self

Many thanks to San Diego Free Press, who transcribed and first published the original handwritten manuscript.

Will Falk, Deep Green Resistance Southwest Coalition

May 4, 2014

 

I am going to the Unist’ot’en Camp in northern British Columbia. The Unist’ot’en Camp is a resistance camp built by the Wet’suwet’en people on the path of seven proposed pipelines from the Tar Sands Gigaproject and where corporations are extracting liquid natural gas from the Horn River Basin Fracturing Projects.

I am nervous. I am excited. I am scared. Mostly, I just want to get started. Writing helps me organize my thoughts, sift through my emotions, and steel my heart, so I offer this up as my trip approaches.

***

Friends and family are asking me, “Why are you doing this?”

The short answer is: To stop the pipelines. First and foremost, we have to keep pipelines carrying fossil fuels off of First Nations’ land. Corporations have no right to be there. The Canadian government has no right to be there. None of us – but the Wet’suwet’en and whomever they allow – have a right to be there.

After that, we must stop the pipelines from being built anywhere. The cost of fossil fuels fluctuate tremendously and the longer we can delay these projects the less profitable they become and the more likely the corporations will give up. In a world suffocating from the burning of fossil fuels, increased consumption of fossil fuels is simply something life cannot afford.

Of course, it may be too late to save the planet. We may have pushed the world past the tipping point while we squabbled amongst ourselves asking whether climate change was really happening, while we placed our faith in a false God that told us we’d find reality when we were dead, and, finally, while we listened to a seductive science that told us we were too smart to let this happen, even while it was happening.

One thing is for certain, though, it is not too late to go down swinging. It’s not too late to die with honor. It’s not too late to achieve the satisfaction of a spiritually peaceful death that can only come with the dignity of earned bravery.

***

Another answer is my spirit tells me I have to go.

When I read the calls for volunteers from groups of people putting their bodies on the line to save their corner of the world, I feel like a liar ignoring them. My spirit recoils and I begin to feel that dark sickness that only comes from lying to myself.

Jack D. Forbes, in his diagnosis of western culture Columbus and Other Cannibals: The Wetiko Disease of Imperialism, Exploitation, and Terrorism explains it better than I can. He writes, “Religion is, in reality, living. Our religion is not what we profess, or what we say, or what we proclaim; our religion is what we do, what we desire, what we seek, what we dream about, what we fantasize, what we think – all these things – twenty-four hours a day. One’s religion, then, is ones life, not merely the ideal life but the life as it is actually lived.”

I say I love the world. I say I love pristine snow on towering, rocky peaks. I say I love the feel of pine nettles on my bare feet, the sight of a baby black bear pawing a bee hive for honey, and the sight of two lover hummingbirds chasing each other around purple and yellow flower patches. I say I love drinking clean water, the taste of salmon, and the gentle wash of sunshine on my bare chest.

I say I love the world. But, when I know the world is being destroyed, when struggling people call for my help, and when I ignore them failing to act, how can I be anything but a liar?

***

Before I go, I know I must be adequately prepared. I just finished reading Simon J. Ortiz’s prologue to his book of poetry, Going for the Rain, and he explains what this preparation may look like, “A man makes his prayers; he sings his songs. He considers all that is important and special to him, his home, children, his language, the self that he is. He must make spiritual and physical preparation before anything else. Only then does anything begin.”

So, I ask myself, what is important and special to me?

The most important thing to me is a livable world. Breathable air. Drinkable water. Soil that can grow food. What could be more important than these things? Without a livable world, we have nothing. And all these things are under attack.

I consider my home.

I’ve written that I have given up on finding a home in North America. For me, a home built on the backs of conquered peoples and tortured natural communities, in uninhabitable, and I refuse to claim it as mine. I will not lay roots in a soil fertilized with the blood of the murdered.

This does not mean, however, that the world in general is not my home. In fact, it is the only home we have.

I also have no problem claiming my interpersonal relationships as types of abstract homes. My dependence on my parents for life as a child, my dependence on my parents and little sister for human connection, and my dependence on my friends for companionship all form a type of home for me. I must be careful to explain, however, that the current arrangement of power makes many of these relationships shabby imitations of what they would be if it were possible to grow true roots in a true home. My sister, for example, lives in Tennessee and my parents in San Francisco making it more likely that I associate their voices with my cell phone instead of their real bodies.

Oh, yes, I could move in with my parents. I could forsake the resistance to build a home (and by home I really mean a shoddy imitation of a home, or a home made available to me through murder and slavery which as I have said before is no home at all). I could settle into a permanent relationship with all the compromises that come with one, settle into a full-time job where I would spend most of my waking hours working to make someone else money, and sign a long-term lease committing myself to paying someone for letting me stay in one physical location.

But these types of home – if that’s what we can call them – are a luxury we simply cannot afford right now. When the hangman’s noose slips around your neck, your only worry is removing the noose.

***

I do not have any children, so the next thing I ponder is my language.

First, though, I think it is important to explain that Ortiz is an Acoma from what is now-called New Mexico and his language and culture have been under attack for over 500 years. Knowing this adds significance when Ortiz says we must consider our language. For the Acoma, maintaining their language, in the face of a culture hell-bent on silencing it, is an act of resistance in itself.

The only language I know how to speak is English and oftentimes I hate it. English has long been the language of conquerors from the colonization of Ireland and the outlawing of Irish Gaelic to American forces in Afghanistan screaming at villagers to “Face the wall! Face the fucking wall!

But, nonetheless, I love my language when it is used in defense of people and natural communities. My deepest love of language comes in the form of poetry and I agree with the poet Lew Welch when he wrote, “For I think that poetry is the intense telling of a thing, and that the intense way is always the clear way…” Additionally, my friend, the Poet Laureate of Milwaukee, WI, Jim Chapson, once told me “poetry is like a prayer. You just do it.

I love writing poetry and I love the English language when it forms a good poem. Borrowing from Welch, I see my own poetry as my intense telling of my search for a spiritual connection to the land. Borrowing from Chapson, I pray through my poetry that we can save the world and poetry will still be possible. But, to return to Forbes’ statement about religion, I know that poetry and prayer are not enough. I must go to the Unist’ot’en Camp to make chopping wood, digging post-holes, and preparing food my religion.

***

The final thing Ortiz considers before his poetic journey in Going for the Rain is “the self that he is.”

Who am I? I am my history, of course. I am my childhood, my Catholic upbringing, my father’s son, my mother’s son, the suicide attempts, the kisses I’ve given, the tackles I made on college football fields, several surgeries, a whole lot of Phish shows (48 to be exact), nights in Joshua Tree under the stars, and the tears streaming down my face seeing yet more destruction.

I am my body, too. The dark brown hair I wear long so that the wind can play with it. The blue eyes that seem to get red too quickly causing people to think I’m perpetually high. The long legs – too skinny – and shoulders that slouch – can’t help it. I’m a big nose that develops an unexplainable white line on the bridge when I get sunburnt.

More importantly, I am my relationship to everything. I am the air that you exhale and I breathe in. I am the coffee I just drank. I am the sun that grew the coffee bean, the soil that housed it, and the water poured over it. I am those two lover hummingbirds that are still chasing each other around making me laugh.

It would be correct to say that everything that I have written here is the self that I am, but it certainly is not all of it. The truth is, I am not sure how to guide a reader through my process for finding the self that I am.

I hope it will suffice to say: All of this is me. And more.

***

It is time to go, now.

I am as ready as I can be to get to work. Please join me in fighting for what you love wherever you are. Life needs all the help it can get.