“If a person perceives that food comes from a grocery store, gasoline from a pump, shoes from an online retailer, it is reasonable to believe then that this person’s perceptions have been skewed into believing that nothing must ever die for us to consume whatever we want in whatever quantities we desire. As long as the blood is on someone else’s hands in some other land far from sight, then there is no blood at all. It is this willful blindness to the day to day functioning of industrial civilization on the part of the world’s wealthier populations that allows a people draped in slave made textiles who are kept fed by the mechanistic rape of stolen land powered by stolen oil to stare up with their doe eyes and without a hint of irony ask, ‘But why do they hate us?'”
A Progressive Journal of News and Opinion Publisher, Zuade Kaufman Editor, Robert Scheer
© 2014 Truthdig, LLC. All rights reserved.
This is the second part of a two piece series on strategic resistance. Read Part I here.
Humans are storytelling creatures, and our current strategy as a movement is a story, with a beginning, middle, and end. We need to ask whether that story matches up with reality, and with the way social change has happened throughout history.
So here’s the story as it stands:
- By raising awareness about the issues, we will create a shift in consciousness.
- A shift in consciousness will spark a mass movement.
- A mass movement can successfully end the murder of the planet by using exclusively pacifist tactics.
We all know this narrative, we hear it referenced all the time, and it resonates with a lot of people, but we need to examine it with a critical eye along with the historical narratives that are used to back it up. There are truths behind these ideas, but there is also the omission of truth, and we can decipher the interests of the historian by reading between the lines. Let’s take each piece of this narrative in turn to try and find out what’s been omitted and those interests that omission may be concealing.
So let’s start with the idea of “a shift in consciousness.” The idea that we can educate society into a new and different state of consciousness has been popularized most recently by writers like David Korten, who bases his analysis on the idea:
“The term The Great Turning has come into widespread use to describe the awakening of a higher level of human consciousness and a human turn from an era of violence against people and nature to a new era of peace, justice and environmental restoration.”
Another way that this idea is often mentioned is in the form of the Hundredth Monkey myth. A primatologist named Lyall Watson wrote about a supposed phenomenon where monkeys on one island began teaching each other to wash sweet potatoes in the ocean before eating them. Myth has it that once the hundredth monkey learned to do it, monkeys on other islands who had no contact with the original potato washing monkeys spontaneously began washing potatoes, exhibiting a kind of tipping point or collective jump in consciousness. The existence of this phenomenon has been thoroughly debunked, and even Watson himself has admitted that he fabricated the myth using “very slim evidence and a great deal of hearsay.” This hasn’t stopped optimistic environmentalists from invoking the hundredth monkey phenomenon to defend the idea that through raising our collective consciousness, by getting through to that hundredth monkey, we’ll spark a great turning of humankind away from the behaviors that are killing the planet.
Unfortunately, this line of thinking doesn’t pan out historically. Let’s take the example of resistance against the Nazi regime and the genocide it committed. And let’s look at some omitted historical information. In 1952, after the Nuremberg Trials, after all of the information about the atrocities of the holocaust had become common knowledge, still only 20% of German citizens thought that resistance was justifiable during wartime which, under the Nazis or any other empire, is all the time. And mind you, the question was not whether they personally would participate in the resistance; it was whether they thought any resistance by anyone was justifiable.
By Alex Rose / Deep Green Resistance Redwood Coast
By now we should all be familiar with what’s at stake. The horrific statistics—200 species driven extinct daily, every child born with hundreds of toxic chemicals already in their bodies, every living system on the planet in decline—haunt us as we go about our work in a world that refuses to hear, listen, or act on them. After decades of traditional organizing and activist work, we’re beginning to come to terms with the need for a dramatic shift in strategy and tactics, and indeed in how we conceptualize the task before us.
It is not enough any longer (if it ever was) to build a reformist social movement, one more faction among many attempting to fix the failings within our society. With industrial civilization literally tearing apart the biosphere and skinning the planet alive, we can afford no other goal than to build a resistance movement capable of—and determined to succeed in—bringing down industrial civilization, by any means necessary.
We know this will require decisive underground action to be successful, and starting all but from scratch, this begins with promoting the need for militant resistance; trying to garner acceptance and normalization of the fact that without militant resistance—including sabotage and direct attacks on key nodes of industrial infrastructure—there is little, if any, hope that earth will survive much longer.
However, the pervasive ideology of the dominant culture leaves most of its members unwilling to even consider dialogue on the topic of militant resistance, much less adopting it as a strategy. One manifestation of this is the all-too-widely held belief that nonviolent resistance is always more effective than violent resistance.