The dog days are gone.

The dog days are gone
Pulling homes of the free
Migration
The Dog days are over

Came the horses- Pulling the chariots
Of wealthy overweight patriarchal Gods
To fill them with - The weight of self worth

Gold
Oil
Minerals

The horses trampled - Hard and heavy
Upon the flesh of our Mother
With the weight of one's - self worth

Enslavement
Tribal child

Is not need anymore - So poor they stand
And watch
As the Machine
Does all the work

Dog is not need anymore
The horse is the symbol
Of past

Enslavement
Free sprite
Mascot

Now machine
Rips away at her
To feed the ever greedy
Consuming descendant

Tribal past of the Dog days
Is needed some more !

Atjecoutay

Moon Lodge of the Upper Manitous

The Garden of Eden is located on the dark side of the moon, and when Adam and Eve ate from the Tree of deception, The patriarchal Manitou Banished them to the earth

Civilized Mans first attempts to travel back to the moon was by strapping feathers of the Golden Eagle to his body and then jumping off his grand ole cow barn, after a few attempts and reaching a middle distance, he floats back to earth, landing among a tribe of half naked Redskins in the original and ancient world of Anishinaabe. There he builds a Zeppelin that eventually takes him to his destination, which goes to show that the ancient world of the Anishinaabe has always been the ideal place for moon launchings. The people he encounters on he moon are the Manitous, eighteen feet tall (6.1/2 meters) and walk on all fours. they speak two mother tongues, but neither language has any words in it. the first, used by the common people, is an intricate code of pantomime gestures that calls for constant movement from all parts of the body, they like to pretend that they are shaman but mimic no particular animal. The second language is spoken by the upper Manitous, and consists of pure sound, a complex but unarticulated humming that closely resembles music. The moon people do not eat by swallowing food but by smelling it. there money is poetry - actual poems, written out on pieces of moon rock whose value is determined by the worth of the poem itself, The worst crime is not having a spiritual resume to brag about, and the common people are expected to show disrespect for there upper Manitous.

The longer one's nose, the more noble one's character is considered to be, among the common folk. Men with short noses are castrated and their scrotums are used as medicine bags that hang around the necks of the upper Manitous, for the moon people would rather die out as a race then be forced to live with such ugliness. There are talking books and traveling cities. When a great philosopher dies, his friends drink his blood and eat his flesh and will be expected to perform a gesture of symbolic cannibalism for over 2000 years.

Bone penises hang from the waist of men - in the same way that seventeenth-century European men used to carry swords.( I smite thee with thy inverted cross) and water fill balloons hang from the backs of the women like implants of Hollywood celibates, As a moon man explains to the confused earth man: Is it not better to honor the tools of life then the tools of death???

The earth man spends a good part of his stay in a scrotum medicine bag of one of the upper Manitous. Because he is so small, the moon Manitous think he is a talking trinket sent from Adam and Eve.

In the end, a giant Red-man throws him back to earth along with the Anti-Christ.

A List of organized Terrorists

To genocide the so called "Indians" they first defined them as "Savages". To genocide the Jew, they first defined them as "under-human" (Untermenschen). To denature the Africans, they first defined them as "Nigger".
And you ? What sort of ANIMAL are you, as you use your SUPERPRODUCT certified, secure and ANIMAL TESTED. How is your human consciousness doing today ?

They have declared ecological and economical war and the Natural world!

Why are these companies included on the list?

The following companies manufacture products that ARE tested on animals. Those marked with a t are currently observing a moratorium (i.e., current suspension of) on animal testing. Please encourage them to announce a permanent ban. Listed in parentheses are examples of products manufactured by either the company listed or, if applicable, its parent company. For a complete listing of products manufactured by a company on this list, please visit the company's Web site or contact the company directly for more information. Companies on this list may manufacture individual lines of products without animal testing (e.g., Clairol claims that its Herbal Essences line is not animal-tested). They have not, however, eliminated animal testing from their entire line of cosmetics and household products.


Similarly, companies on this list may make some products, such as pharmaceuticals, that are required by law to be tested on animals. However, the reason for these companies' inclusion on the list is not the animal testing that they conduct that is required by law, but rather the animal testing (of personal-care and household products) that is not required by law.


What can be done about animal tests required by law?

Although animal testing of pharmaceuticals and certain chemicals is still mandated by law, the arguments against using animals in cosmetics testing are still valid when applied to the pharmaceutical and chemical industries. These industries are regulated by the Food and Drug Administration and the Environmental Protection Agency, respectively, and it is the responsibility of the companies that kill animals in order to bring their products to market to convince the regulatory agencies that there is a better way to determine product safety. Companies often resist progress and, instead of using human-relevant non-animal tests, choose to use animal tests because their results can be manipulated. Let companies know how you feel about this.

COMPANIES THAT DO TEST ON ANIMALS


Unilever (Axe, Dove, Lever Bros., Suave, Sunsilk), 800 Sylvan Ave., Englewood Cliffs, NJ 07632; 212-888-1260; 800-598-1223; www.unilever.com

Vicks (Procter & Gamble), 1 Procter & Gamble Plz., Cincinnati, OH 45202; 513-983-1100; 800-543-1745; www.pg.com


Arm & Hammer (Church & Dwight), P.O. Box 1625, Horsham, PA 19044-6625; 609-683-5900; 800-524-1328; www.armhammer.com

tBic Corporation, 1 Bic Way, Ste.1, Shelton, CT 06484; 203-783-2000; www.bicworld.com

Church & Dwight (Aim, Arm & Hammer, Arrid, Brillo, Close-up, Kaboom, Lady's Choice, Mentadent, Nair, Orange Glo International, Oxi Clean, Pearl Drops), P.O. Box 1625, Horsham, PA 19044-6625; 609-683-5900; 800-524-1328; www.churchdwight.com

Clairol (Aussie, Daily Defense, Herbal Essences, Infusium 23, Procter & Gamble), 1 Blachley Rd., Stamford, CT 06922; 800-252-4765; www.clairol.com

Clorox (ArmorAll, Formula 409, Fresh Step, Glad, Liquid Plumber, Pine-Sol, Soft Scrub, S.O.S., Tilex), 1221 Broadway, Oakland, CA 94612; 510-271-7000; 800-227-1860; www.clorox.com

Dial Corporation (Dry Idea, Purex, Renuzit, Right Guard, Soft & Dri), 15101 N. Scottsdale Rd., Ste. 5028, Scottsdale, AZ 85254-2199; 800-528-0849; www.dialcorp.com

Johnson & Johnson (Aveeno, Clean & Clear, Listerine, Lubriderm, Neutrogena, Rembrandt, ROC), 1 Johnson & Johnson Plz., New Brunswick, NJ 08933; 732-524-0400; 800-526-3967; www.jnj.com

L'Oréal (Biotherm, Cacharel, Garnier, Giorgio Armani, Helena Rubinstein, Lancôme, Matrix Essentials, Maybelline, Ralph Lauren Fragrances, Redken, Soft Sheen, Vichy), 575 Fifth Ave., New York, NY 10017; 212-818-1500; www.loreal.com

Max Factor (Procter & Gamble), 1 Procter & Gamble Plz., Cincinnati, OH 45202; 513-983-1100; 800-543-1745; www.maxfactor.com

Mead, 10 W. Second St., #1, Dayton, OH 45402; 937-495-6323; www.meadweb.com

Melaleuca, 3910 S. Yellowstone Hwy., Idaho Falls, ID 83402-6003; 208-522-0700; www.melaleuca.com

New Dana Perfumes, 470 Oakhill Rd., Crestwood Industrial Park, Mountaintop, PA 18707; 800-822-8547

Olay (Procter & Gamble), P.O. Box 599, Cincinnati, OH 45201; 800-543-1745; www.oilofolay.com

Pantene (Procter & Gamble), 1 Procter & Gamble Plz., Cincinnati, OH 45202; 800-945-7768; www.pantene.com

Physique (Procter & Gamble), 1 Procter & Gamble Plz., Cincinnati, OH 45202; 800-214-8957; www.physique.com

Ponds (Unilever), 800 Sylvan Ave., Englewood Cliffs, NJ 07632; 800-909-9493; www.ponds.com

Procter & Gamble Co. (Clairol, Crest, Gillette, Giorgio, Iams, Max Factor, Physique, Tide), 1 Procter & Gamble Plz., Cincinnati, OH 45202; 513-983-1100; 800-543-1745; www.pg.com

Reckitt Benckiser (Easy Off, Lysol, Mop & Glo, Old English, Resolve, Spray 'N Wash, Veet, Woolite), 399 Interpace Pkwy., Parsippany, NJ 07054; 973-633-3600; 800-333-3899; www.reckittbenckiser.com

Shiseido Cosmetics, 5-5, Ginza 7-chome, Chuo-k, Tokyo, 104-0061, Japan; 212-805-2300; www.shiseido.com

Schering-Plough (Bain de Soleil, Coppertone, Dr. Scholl's), 2000 Galloping Hill Rd., Kenilworth, NJ 07033-0530; 800-842-4090; www.sch-plough.com

S.C. Johnson (Drano, Edge, Fantastik, Glade, OFF!, Oust, Pledge, Scrubbing Bubbles, Shout, Skintimate, Windex, Ziploc), 1525 Howe St., Racine, WI 53403; 800-494-4855; www.scjohnson.com

Suave (Unilever), 800 Sylvan Ave., Englewood Cliffs, NJ 07632; 212-888-1260; 800-782-8301; www.suave.com




.

YOUR FEAST IS A REVOLUTIONARY BEAST

This is the revolution of a sedentary Beast
Born in a factory farm
In a cage of corrugated steel
Never seeing the light of day
Never feeling the warmth of sun
Always hearing the blades of grass

Human life
Is
Consumption

Pump full of growth hormones
Antibiotics
Vitamins and chemicals
Are passing though your ass
Slaughtered in the cruelest of ways
And off to the market

Oh what a feast
A Man gets off work oh wait I just said that...
This may be the revolution of a beast

You do not have to think anymore
Just do what you’re told
Life as we know it
Is far from being more

Natural
Natural
natural

You do not have to revolve anymore
Just move in a straight line
You are now bored

This is no Lion King
Just the reality of a privileged life and more
Oh wait
There is that club the EATMORE

Calling yourself a Defender of the Earth
And then running to eat
More factory farmed Meat
This is a serious contradiction of moral defeat

This is the bases of a civilian beat

What about Ben -
Zene
Oil
Plastics
and
Cultivated
Meat

It is at this time that the Civilian will be given a choice between two roads
If he chooses the right road
Then the Seventh will light the Eighth and final Fire
An eternal flame of tranquility and equality between all MEAT...

Stop what we are feeding??
Stop what we are beating??
Egocentric - Masturbation
The Creator of green house gasses and cruelty to
MEAT
One race
One species
More important than your defeat

Historical dissemination as priority

I see no one in any humble way of beating
And you are thinking you are believing

Believing is not thinking

Human life consists of consumption
The revolution of sedentary life
Born as a factory farm meat
In a cage waiting for your defeat

Corrugated steel
Never seeing the light of day
Never feeling the warmth of sun
Always hearing the blades of grass

Pump full with growth
Hormones
Antibiotics
Vitamins to keep you meating
O man you’re so fucking sick
As result of your unsanitary beating
Slaughtered in the cruelest ways
 Of
Being

Chlorine, chemical baths
Off to the market for a meating
Because this is your wrath
Oh wait I just said that
Off work she gets the
Civilized Race

This is the revolution of a beating

Free range
Organic
Natural or fresh
Does not exist just the word
Satan
Is by far a much kinder beating

Or do you prefer it straight from the cage of a factory farm Beast
Your fleshy lifeless corps tortured and laden with chemicals
Ready for a feast?

Because this is the revolution of the Beast
The Revolution of your feast


by Atjecoutay

"Almost Soup"

Almost Soup"
Windigo dog
You will end up puppy soup if you're born a pure white dog on the reservation, unless you're one who is extra clever, like me. I survived into my old age through dog magic. That's right. You see me, you see the result of dog wit. Dog skill. Medicine ways I learned from my elders, and want to pass on now to my relatives. You. So listen up, animoshug. You're only going to get this knowledge from the real dog's mouth once.
There is a little of a coyote in me, just a touch here in my paws, bigger than a dog's paws. My jaw, too, strong to snap rabbit bones. Prairie-dog bones as well. Prairie. I don't mind saying to you that I'm not a full-blood Ojibwa reservation dog. I'm part Dakota, born out in Bwaanakeeng, transported here. I still remember all that sky, all that pure space, all that blowing dirt of land where I got my name, which has since become legendary.



Here's how it happened.
I was underneath the house one hot slow day panting in the dirt. I was a young thing. Just chubby, too, and like I said white all over. That worried my mother. Every morning she scratched dirt on me, threw me in the mud, rolled me in garbage to disguise my purity. Her words to me were this--My don, you won't survive if you lick you paws. Don't be respectable. Us Indian dogs have got to look as unappetizing as we can! Slink a little, won't you? Stick your ears out. Grow ticks. Fleas. Bite your fur here and there. Strive for a disreputable appearance, my boy. Above all, don't be clean!
Like I say, born pure white you usually don't stand a chance, but me, I took my mama's advice. After all, I was the son of a blend of dogs stretching back to the beginning of time on this continent. We sprang up here. We had no need to cross on any land bridge. We know who we are. Us, we are descended of Original Dog.
I think about her lots, and also about my ancestor, from way way back, the dog named Sorrow who drank a human's milk. I think about her because I know it was the first dog's mercy and the hand-me-down wit of the second that saved my life that time they were boiling the soup.



I hear these words--Get under the house, Melvin, fetch that white puppy now. Bam! My mama trows me in the farthest house corner and sits down on me. I cover up with her but once Melvin is in play distance I can't help it. I've got that curious streak of all the Indian dogs. I peek right around my mother's tail and whoops, he's got me. He drags me out and gives me to a grandma, who stuffs me in a gunnysack and slings me down beside the fire.
I fight the bag there for a while but it's warm and cozy and I go to sleep. I don't think much of it. Just another human habit I'll get used to, this stuffing dogs in sacks. Then I hear them talking.
Sharpen up the knife. Grandma's voice.
That's a nice fat white puppy. Someone else.
He'll make a good soup, but do you think enough to go around? Should we kill another one?
Then, right above me, they start arguing about whether or not I'll feed twenty. Me, just a little chunk of a guy, owah! No! I bark. No! No! I'm not enough for even five of your big strong warrior sons. Not me. What am I saying? I'm not enough for any of you! Anybody! No! I'm sour meat. I don't want to be eaten! In response, I get this tap from a grandma shoe, just a tap, but all us dogs know feet language. Be quiet or you'll get a solid one, it means. I shut up. Once I stop barking all I can do is think and I think fast. I think furious. I think desperate puppy thoughts until I know what I'll do the moment they let me out.



A puppy has just one weapon, and there really is no word for it but puppyness. Stuck in that bag, I muster all my puppyness. I call my tail wags and love licks up from deep way back, from the dogs going back to dogs unto the beginning of our association with these strange exasperating things called humans. I hear them stroking the steel on steel. I hear them tapping the boiling water pot. I hear them deciding I'll be enough, just barely. Then daylight. The bag loosens and a grandma draws me forth and just quick, because I'm smart, desperate, and connected with my ancestors, I look for the nearest girl child in the bunch around me. I spot her. I pick her out.
She's a visitor, sitting right there with a cousin, playing, not noting me at all. I give a friendly little whine, a yap, and then, as the grandma hauls me toward the table, a sharp loud bark of fear. That starts out of me. I can't help it. But good thing, because the girl hears it and responds.
"Grandma," she says, "what you going to do with the puppy?"
"Where'smyogleyzigzichaogleyzigzicha," mumbles Grandma, the way they do when trying to hide their actions.
"What?" That gets her little-girl curiosity up, a trait us dogs and children share in equal parts, what makes us love each other so.
"Don't you know, you dummy," shouts that boy cousin in boy knowledge, "Grandma's going to boil it up, make it into soup!"
"Aaay," my girl says, shy and laughing. "Grandma wouldn't do that." And she holds out her hands for me. Which is when I use my age old Original Dog puppyness. I throw puppy love right at her in loopy yo-yos, puppy drool, joy, and big-pawed puppy clabber, ear perks, eye contact, most of all the potent weapon of all puppies, the head cock and puppy grin."
"Gimme him, gimme!"
"Noooo," says Grandma, holding me tight and pursing her lips in that terrible way of grandmas, when they cannot be swayed. But she's dealing with her own descendant in its purest form--pure girl. Puppy-loving girl.
"Grandmagrandmagrandma!" she shrieks.
"Eeeeh!"
"GIMMEDAPUPPY!GIMMEDAPUPPY!"



Now it's time for me to wiggle, all over, to give the high-quotient adorability wiggle all puppies know. This is life or death. I do it double time, triple time, full of puppy determination, desperate to live.
"Ooooh," says another grandma, sharp-eyed, "quick, trow him in the pot!"
"Noooh," says yet another, "she wants that puppy bad, her."
"Give her that little dog," says a grandpa now, his grandpa heart swelling up. "She wants that dog. So give her that little dog."
My girl's doll-playing fingers are brushing my fur. She's ju7mpting for me. Spinning like a sweet maple seed. Straining up toward her grandma, who at this point can't hold on to me without looking almost supernaturally mean. And so it is, I feel those ancient dog-cooking fingers give me up before her disappointed voice does.
"Here."
And just like that I'm in the most heavenly of places. Soft, strong girl arms. I'm carried off to be petted and played with, fed scraps, dragged around in a baby carriage made of an old shoe box, dressed in the clothing of tiny brothers and sisters. Yes. I'll do anything. Anything. This is when my naming happens. As we go off I hear the grandpa calling from behind us in amusement, asking the name of the puppy. Me. And my calls back, without hesitation, the name I will bear from then on into my age, the name that has given so many of our breedless breed hope, the name that will live on in dogness down through the generations. You've heard it. You know it. Almost Soup.

(Louise Erdrich's The Antelope Wife, 1998)

Capitalism, The System of Waste

You are all invited

Humanity's civilian party is winding down, the animaux are watching from there spiritual caverns of retreated, anticipating a grandiose celebration of global proportoin, the extinction of a parasite will be well remembered and time will never be the same.

Government and Corporate Terrorists

Its OFFICAL who the real Terrorist are: Soon we will be releasing a list of governments, corporations there leaders and the names of who they are....

Capitalism and its fanatic consumerist followers are the largest terrorist organization in the world and are responsible for murdering millions and millions of non-Human Animal species as well as Human Animal species... Well - there is no room for diplomacy when addressing Governments, Corporations and their domesticated servants.

How Dogs Came To The Ojibwa

An Ojibwa story

Two Ojibwa Natives in a canoe had been blown far from shore by a great wind Manitou. They had gone far and were hungry and lost. They had little strength left to paddle, so they drifted before the wind.
At last their canoe was blown onto a beach and they were glad, but not for long. Looking for the tracks of animals, they saw some huge footprints that they knew must be those of a giant. They were afraid and hid in the bushes. As they crouched low, a big arrow thudded into the ground close beside them. Then a huge giant came toward them. A caribou hung from his belt, but the man was so big that it looked like a rabbit. He told them that he did not hurt people and he like to be a friend to little people, who seemed to the giant to be so helpless. He asked the two lost Indians to come home with him, and since they had no food and their weapons had been lost in the storm at sea, they were glad to go with him.

An Windigo spirit came to the lodge of the giant and told the two men that the giant had other men hidden away in the forest because he like to eat them. The Windigo pretended to be a friend, but he was the one who wanted the men because he was an eater of people. The Windigo became very angry when the giant would not give him the two men, and finally the giant became angry too. He took a big stick and turned over a big bowl with it.
A strange animal which the Indians had never seen before lay on the floor, looking up at them. It looked like a wolf to them, but the giant called the animal 'Dog.' The giant told him to kill the Windigo spirit. The beast sprang to its feet, shook himself, and started to grow, and grow, and grow. The more he shook himself, the more he grew and the fiercer he became. He sprang at the Windigo and killed him; then the dog grew smaller and smaller and crept under the bowl.
The giant saw that the Indians were much surprised and pleased with Dog and said that he would ask him to with them, though it was his friend. He told the men that he would command Dog to take them home. They had no idea how this could be done, though they had seen that the giant was a maker of magic, but they thanked the friendly giant for his great gift.
The giant took the men and the dog to the seashore and gave the dog a command. At once it began to grow bigger and bigger, until it was nearly as big as a bison. The giant put the two men onto the back of the dog and told them to hold on very tightly. As Dog ran into the sea, he grew still bigger and when the water was deep enough he started to swim strongly away from the shore.
After a very long time, the two Ojibwa began to see a part of the seacoast that they knew, and soon the dog headed for shore. As he neared the beach, he became smaller and smaller so that the Indians had to swim for the last part of their journey. The dog left them close to their lodges and disappeared into the forest. When the men told their tribe of their adventure, the people though that the men were speaking falsely. "Show us even the little mystery animal, Dog, and we shall believe you," a chief said.
A few moons came and went and then, one morning while the tribe slept, the dog returned to the two men. It allowed them to pet it and took food from their hands. The tribe was very much surprised to see this new creature. It stayed with the tribe.
That, as the Indians tell, was how the first dog came to the earth.

Anonymous Animist

EARTH LIBERATION FRONT / ANIMAL LIBERATION FRONT

Capitalism and its fanatic consumerist followers, IS the largest terrorist organization in the world and are responsible for murdering millions and millions of non-human Animal species as well as Human Animal species... Well - what else can be said, there is no room for diplomacy when addressing Governments, Corporations and their domesticated servants.

http://www.factnet.org/cults/earth_liberation_front/index.html

http://affinityproject.org/groups/animalliberation.html

Meet your Meat

Voice for Animals Humane Society in Edmonton Canada has produced three short slide shows focusing on three aspects of factory farming - factory farmed cows, chickens, and pigs. For more information on factory farming, and on V4A, please visit
www.v4a.org

Become self-colonizing

Ward Churchill, a fierce opponent to European colonization of the Americas, contends that, for Europe to colonize the Americas, it had to colonize and de-tribalize Europe:

…In order for Europe to do what it has done to us—in fact, for Europe to become “Europe” at all—it first had to do the same thing to all of you. In other words, to become a colonizing culture, Europe had to first colonize itself. To the extent that this is true, I find it fair to say that if our struggle must be explicitly anticolonial…yours must be even more so. You have, after all, been colonized for far longer than we, and therefore much more completely. In fact, your colonization has by now been consolidated to such an extent that….you no longer even see yourselves as having been colonized. The result is that you’ve become self-colonizing, conditioned to be so self-identified with your own oppression that you’ve lost your ability to see it for what it is, much less to resist it in any coherent way.

A link t hi website http://www.wardchurchill.net/

Fascism, Genocide, and Extinction: An Indictment Against Civilization

Fascism, Genocide, and Extinction: An Indictment Against Civilization

by Sean Swain

“…It is iron and wheat which have Civilized men and ruined the human Race.”
–Jean-Jacques Rousseau, “Discourses on the Origin of Inequality” (Rousseau 24)



“It would be better to dump the whole stinking system and take the consequences.”
–The Unabomber (Kaczynski #179, Unabomber 140)

Just as human activity has taken the world to the brink of ecological destruction, Al Gore has emerged as the ecosystem’s ostensible messiah, mobilizing millions to change their habits of consumption. Gore’s “An Inconvenient Truth” has made it fashionable to “go green,” to “save the planet.” His analysis, however, seems somewhat mitigated compared to the more urgent descriptions of others who contend that this generation “is on the verge of the most profound catastrophe the human species has ever faced. Death threats to the living earth are coming from all sides. Water, sunlight, air and soil are threatened” (Koetke 155). With “every organism on the planet” threatened (Koetke 155), the intentions of Al Gore and his millions of “go green” proselytes—who want only to scale back consumption –are called into question; is their conservation message truly designed to save the planet, or merely postpone the inevitable through a drink-slower-party-longer approach to global warming, then they in no way save the environment; they save civilization. In other words, scaled-back consumption will still destroy the environment—it will simply take longer before the destruction causes civilization to sputter out.
So, the question arises: What if it is civilization itself—the very thing Gore and friends are saving—that is the cause of ecological catastrophe? “For the first time in more than three billion years of life, a living system is relentlessly creating the means not of self-preservation, but self-destruction” (Schmookler 175); that “living system is civilization. In the proper historical context, civilization is revealed to be a fascist system of control, a ten thousand-year genocide against sustainable ways of life that pushes humanity toward extinction.

It is necessary, then, to define civilization. The word itself is derived from ‘civis,’ for a town or city, which would suggest sedentary life, but it also implies “writing, division of labor, agriculture, organized warfare, growth of population, and social stratification” (Heinberg, “Was” 118). Encyclopedia Britanica’s “History of Agriculture” provides interesting insight:
Nineteenth-century scholars hypothesized four stages in human development: (1) a savage stage in which all people were hunter-gatherers, (2) a herdsman or nomadic stage during which man domesticated some animals, (3) a farming stage, and (4) civilization. Researchers have since attempted to determine when and where man first changed from hunter-gatherer to pastoralist or agriculturalist. (172)
Curiously, while this entry does not define what civilization is, it certainly reveals what it is not: It is not “savage,” “nomadic,” nor simply, subsistence “farming,” but is the transcendence of all of those. Civilization, then, by this view, is the culmination of an evolution, the final stage toward which all other stages of human society were invariably progressing. Civilization is humankind’s final destination.

Yet, strangely, none of the ‘inferior” stages of social evolution ever threatened to murder all life on the planet. Savages, nomads, nor subsistence farmers had to confront the problem of self-made planetary ecocide. Only the absolute pinnacle of human social evolution, so superior and rational, can potentially kill everything that lives by conducting business as usual.

Considering this, could it be that our perception of civilization as a final, grand stage of human social evolution may somehow be faulty? Could it be that this way of life we call civilization may in fact be a wrong turn? One ground-breaking anthropologist who has called into question the standard interpretation provided by the likes of Encylopedia Britannica, has written:
Indeed, most of what we have learned to think of as our cultural evolution has in fact been interpretation. Moreover…this interpretation has more often than not been the project of the still prevailing dominator worldview. It has consisted of conclusions drawn from fragmentary data interpreted to conform to the traditional model of our cultural evolution as a linear progression from “primitive man” to so-called “civilized man”… (Eisler__)
In other words, the brahmans who write our cultural mythology have shaped the facts to fit the conclusions; they have interpreted history to fit their idea of evolution from primitive culture to advanced culture, thereby reinforcing the idea of superiority of modern civilization—no matter how much that view conflicts with what is known of human civilization and its history.
“There are whole disciplines, institutions, rubrics in our culture which serve as categories of denial.”
–Susan Griffin, A Chorus of Stones (Churchill 111)
The beginning of civilization occurred somewhere between 7,000 and 9,000 B.C. (“History” 172). Dubbed “The Agricultural Revolution,” it represents ‘the morally elevating story of humanity emerging from pre-social barbarity” (Bauman 131). The brahmans who created this mythology “extolled the Neolithic Great Leap Forward” (Sahlins 35):
This historic development, the launching of the Neolithic, was an occurrence that began penetrating the human mind the moment we purposefully isolated domestic plants from natural ones, the moment we captured beasts from their homes in the wild and corralled them into human-built enclosures. (Gendinning 91)
This early domestication of plants and animals gave humans control over their food and provided the capacity to create food surpluses. Thus, stored grain became “the oldest form of capital” (Zerzan, “Elements” 68). This mass-production of food and consequent food control—what author Daniel Quinn appropriately termed “totalitarian agiculture” (Story 247) –soon began exhibiting a number of unwelcome symptoms. It “created the potential for rapid environmental destruction and the domination over nature soon began to turn the green mantle that covered the birthplace of civilization into barren and lifeless areas” (Zerzan, “Elements” 70-71).
Subsequently, this Agricultural Revolution, this birth of civilization, gave human control over their environment and gave them mastery over their food production, but it changed their relationship to the world around them. They also domesticated “animals, which also defies natural selection and re-establishes the controllable organic world at a debased, artificial level. Like plants, animals are mere things to be manipulated; a cow for instance, is seen as a kind of machine for converting grass into milk” (Zerzan, “Elements” 70). The resultant creatures became docile, rounded, infantilized, herded, bred, and slaughtered (Shepard 79).
But it was not simply plants and animals that were domesticate; humans too were impacted. With domestication of plants and animals came specialization (Shepard 78), making each otherwise autonomous individual dependent upon the larger system of smiths and carpenters and potters. Civilized people were domesticated people:
If my first reason for criticizing civilization has to do with its effects on the environment, the second has to do with its impact on human beings. As civilized people, we are also domesticated. We are to primitive peoples as crows and sheep are to bears and eagles…(My landlord keeps two white domesticated ducks. These ducks have been bred to have wings so small as to prevent them from flying. This is a convenience or their keepers, but compared to wild ducks, these are pitiful creatures.
Many primitive peoples tend to view us as pitiful creatures, too—though powerful and dangerous because of our technology and sheer numbers. They regard civilization as a sort of social disease.
…We weren’t made to endure this. You live in prisons which you have built for yourselves, calling them “homes,” offices, factories. (Lame Deer and Erdoes 259)
Totalitarian agriculture as the basis of civilization certainly provided for an increase in material goods (Shepard 76), as it still does. But whether those material goods were a blessing or a domesticating curse remains a matter of perspective. It can be argued that material possession and conveniences came at quite a great cost. “Something about these steps took away our autonomy. They made us dependent. Supposedly we were freed from the barbarism of self-determination toward a new Freedom of work and a world of stuff. We sold egalitarianism for plastic” (Tucker 6).
Civilization, with its fascist control over domesticated plants and animals, became a “world of stuff” that domesticated people. This grand, final stage of evolution described by Encyclopedia Britannica appears more accurately to be “the lifeway of Peoples who control and regiment the natural order. It is the current lifeway of most humans, and of animals, plants, and environments they have harnessed or domesticated to live it” (Song 141).
Perhaps the destructive results of civilization were unintended:
I don’t think the first people to domesticate plants and animals knew that what they did would turn the world they loved into something to eventually fear…it’s really doubtful that the first people to settle in one area thought hat they were taking steps toward a life of warfare. Or that having more children would mean a constant and increasing state of growth. It’s doubtful that the first people to become largely dependent upon stored food would realize that this would mean the creation of coercive power and break the egalitarianism that a group of autonomous people had. (Tucker 5)
As unintended as the consequences may have been, they were catastrophic. People formerly residing in classless, sustainable, tribal orders were more and more under the control of a centralized, controlling, stratified system, a societal machine that exploited them as labor to keep itself going—a system no longer in harmony with its surrounding world but at war against it:
No explanation and no speculation can encompass the series of events that burst the community and generated class society and the state. But the result is relatively clear: the institutionalization of hierarchic elites and drudgery of dispossessed to support them, monoculture to feed their armed gangs, the organization of society into work battalions hoarding, taxation and economic relations, and the reduction of the organic community to lifeless resources to be mined and manipulation by the archon and his institutions.
The “chief features” of this new state society…are the centralization of political power, the separation of classes, the lifetime division of labor, the mechanization of production, the magnification of military power, the economic exploitation of the weak, and the universal introduction of slavery and forced labor…in other words, the megamachine made up of two major arms, a labor machine and a military machine… (Watson 192-193)
In this way, civilization became a kind of expanding machine, separate from the natural order and intent on conquering it, subduing it, reducing it to its use-value for human consumption. “At one extreme stands organic community: an organism, in the form of a circle, a web woven into the fabric of nature. At the other is civilization: no longer an organism but organic fragments reconstituted as a machine, an organization” (Watson 194). Separating itself from the web of life, civilization made itself “a grid expanding the territory of the inorganic” (Watson 194).
Subsequently, at one end of the spectrum, one can see the natural order, anarchic and free; at the other end, a centralize control system where everything and everyone is exploited and enslaved for the ultimate benefit of he system as a whole—in short, fascism. While the over fascism of Nazi Germany, for example, may be the most exaggerated expression of this centralized and imposing “soft” fascism that civilization itself otherwise represents, the foundational aspirations of control and subjugation—both of the organic environment and of the human population—are present in civilization.
Nazism, then, from this perspective is not so much a barbaric contradiction of civilization as it is “civilization on steroids.” It is not the antithesis, but a magnification of all the sickness that civilization, at its basis, really represents; it can arguably be seen as the purest and truest expression of civilization’s ruthless, death-machine character. From this perspective, no one is more civilized than Adolf Hitler, Josef Stalin, and George Armstrong Custer.
The fascist character to this way of life is not the primary issue, however; if people chose to leave tribal life for civilization, that would imply a choice of somewhat moral equity, analogous to choosing between natural spring water and a Coke. Unfortunately, civilization is distinguished, as already demonstrated, by its constant growth and expansion, by its consequent imposition and compulsion. As Quinn explains, “You don’t become a farmer to reduce food availability, you become a farmer to increase food availability” (Story 295). There exists a direct, causal relation between this food availably and population growth. Objectively, then, one can view the expansion of the civilization over its ten thousand-year history as one would view the spread of a contagious virus across the entire community of life, or the annihilation of European populations under the grinding wheels of the Nazi war machine:
Fueled by enormous food surpluses generated uniquely by this style of agriculture, a population growth occurred among its practitioners, followed by an equally rapid geographical expansion that obliterated all other lifestyles in its path (including those based on other styles of agriculture). This expansion and obliteration of lifestyles continued without pause in the millennia that followed, eventually reached the New World in the fifteenth century… (Quinn, Story 247-248)
Contrary, then, to the cultural mythology of civilization as a friendly, wonderful bandwagon upon which all Neolithic peoples happily jumped, civilization was, instead, the forcible de-tribalization of everyone, the enslavement of everyone. Civilization was an obliterating war machine that destroyed cultures that were millions of years old, turning the people it encountered into unwilling labor to keep the machines going; turning plants and animals into fuel to feed the slaves.
Ward Churchill, a fierce opponent to European colonization of the Americas, contends that, for Europe to colonize the Americas, it had to colonize and de-tribalize Europe:
…In order for Europe to do what it has done to us—in fact, for Europe to become “Europe” at all—it first had to do the same thing to all of you. In other words, to become a colonizing culture, Europe had to first colonize itself. To the extent that this is true, I find it fair to say that if our struggle must be explicitly anticolonial…yours must be even more so. You have, after all, been colonized for far longer than we, and therefore much more completely. In fact, your colonization has by now been consolidated to such an extent that….you no longer even see yourselves as having been colonized. The result is that you’ve become self-colonizing, conditioned to be so self-identified with your own oppression that you’ve lost your ability to see it for what it is, much less to resist it in any coherent way. (“Indians” 236)
The irony in this view is that those who are the most victimized by this oppressive machine of civilization, absent of all knowledge of any alternatives and steeped in the false logic of Encyclopedia Britannica perspective, actually become the greatest defenders of this fascist system. They are self-colonized and self-identified with the slavery that de-tribalized them and obliterated their indigenous, tribal lifestyle hundreds or even thousands of years ago. This consolidation that Ward Churchill describes is called “The Great Forgetting” by Daniel Quinn; this Great Forgetting explains how de-tribalized peoples, after only a few generations, would remember nothing but the fascist farming system imposed on them:
Our cultural ancestors knew nothing about any agricultural “revolution.” As far as they knew, humans had come into existence farming, just the way deer had come into existence browsing. As they saw it, agriculture and civilization were just as innately human as thought o speech. Our hunting-gathering past was not just forgotten, it was unimaginable…
…What was forgotten in the Great Forgetting was the fact that, before the advent of agriculture and village life, humans had lived in a profoundly different way.
Consequently, this ten thousand-year expansion of the fascist farm that began in the Near East and spread across the globe, obliterating every way of life and subjecting everyone to forced deculturation can be summed up in a single word: Genocide.
Generally speaking, genocide does not necessarily mean the immediate destruction of a nation, except when accomplished by mass killing of all the members of a nation. It is rather intended to signify the coordinated plan of different actions aimed at destruction of the essential foundations of the life of national groups, with the aim of annihilating the group themselves. The objective of such a plan would be disintegration of the political and social institutions, of culture, language, national feelings, religion, and the economic existence of national groups, and the destruction of personal security, liberty, healthy, dignity, and the lives of individuals belonging to such groups. Genocide is the destruction of national group as an entity, and the actions involved are directed against individuals, not in their individual capacity but as members of the national group… (Lemkin qtd. in Churchill, “Confronting” 44)
The obliteration of culture and de-tribalization of peoples disintegrated the political and social institutions of tribal peoples, imposing the fascist farm system across the globe. From this perspective, the New World genocide that began in the fifteenth century was not an anomaly, not an exception to the general rule that civilization brings peace and order; the genocide waged against the peoples of the Americas was simply a brutal continuation of a centuries long, violent trajectory, a systematic genocide that assimilates everyone by force. More simply put, the experience of Native Americans in their tragic encounters with the harbingers of civilization represents a case-study into the truly genocide character of civilization’s fascist farm system.

“I never should have surrendered. I should have fought until I was the last man alive.”
–Last Words of Geronimo, Chiricahua Apache (“We Shall Remain”)
The civilized view of Europe’s conquest of the new World was summed up succinctly in Theodore Roosevelt’s The Strenous Life:
That the barbarians recede or are conquered, with the attendant fact that peace follows their retrogression or conquest, is due solely to the power of the mighty civilized races which have not lost their fighting instinct, and which by their expansion are gradually bringing peace into the red wastes where the barbarian people of the world hold sway. (qtd. in Churchill 63)
The position could not be more plainly stated. It could also not be more historically inaccurate. From the very beginning, the relationship between “barbarian people” and the “mighty civilized races” was perfectly inverted from Roosevelt’s subjective summation. The mighty civilized races brought anything but peace.
From Columbus’ own narratives, the “Caribs are represented as a virtuous and mild people, beautiful and with a certain natural intelligence, living together in nakedness and innocence, sharing their property in common” (Fairchild 15). The Europeans’ brutality would soon provide a bewildering contrast, as Columbus would quickly institute “policies of slavery…and systematic extermination against the native Taino population” (Churchill, “Confronting” 53). Every Taino fourteen years or older was forced to provide a hawk’s bell of gold every three months under penalty of getting their hands chopped off and being left to bleed to death (Churchill, “Confronting” 53-54).
Bartolome de las Casas, a witness to the events, described how Spaniards would make bets as to which of them could cut off a head or open the bowels or cut a person in two with a single slash of a sword (Churchill, “Confronting” 54), or how they “tore babes from their mother’s breast by their feet and dashed their heads against the rocks” and then “spitted the bodies of other babes, together with their mothers and all who were before them, on their swords” (Churchill, “Confronting” 54). They routinely hacked children into pieces for use as dog feed (Churchill, “Confronting” 54). This is the barbarity inflicted upon tribal people that de las Casas described as
very simple, without trickery or malice, most obedient and faithful…; most humble, most patient, very peaceful and manageable, without quarrels, strife, bitterness or hate, none desiring vengeance. They are also a very delicate and tender folk, of slender build…these people who possess little, and who do not desire many worldly goods; nor are they proud, ambitious or covetous…certainly these people would be the happiest in the world if only they knew God. (qtd. in Fairchild 15)
Much to their eternal consternation, the Spaniards quickly introduced the Taino to God; five of eight million were butchered in just three years; only twenty-two thousand remained in 1514; they were extinct within fifty years of Columbus’ landing (Churchill, “Confronting” 53). At least 14 million tribal people were slaughtered at first contact with Columbus (Churchill, “Confronting” 53), an extermination that more than doubled the number of Jews killed in Nazi death camps.
But Columbus would not be the end of the genocide. He would be followed by Cortez in Mexico, Pizarro in Peru, Ponce de Leon, Coronado, De Soto (Churchill, “Confronting” 55), and still others who would document this brutal genocide again and again: The Voyage of Sir Francis Drake from New Spain to the Northwest of California; First Voyage Made to the Coast of Virginia, by Phillip Amadas and Arthur Barlow; and Raleigh’s Discourse of the large, rich and beautiful Empire of Guiana (Fairchild 17). Amadas and Barlow described the tribal people as “most gentle, loving and faithful, void of all guile and treason, and such as live after the manner of the golden age” (qtd. in Fairchild 16-17). Raleigh described that they “never eat anything that is set or sowen: and as at home they use neither planting nor other manurance, so when they come abroad, they refuse to eat of aught, but of that which nature without labor bringeth forth” (qtd. in Fairchild 17).
It was against this tribal people living in harmony with the community of life that civilization waged genocide, first employing biological warfare by circulating blankets and a hankerchief from a smallpox hospital, a captain of the Royal Americans noting cryptically that he hoped it would “have the desired effect” (qtd. in Churchill, “Confronting” 55). If the desired effect was the wholesale slaughter of a hundred thousand people in the Ohio River area in just a few month’s time, the captain’s wishes came true (Churchill, “Confronting” 56).
There was a thoughtful and purposeful strategy to this deliberate genocide, as General Phillip Schuyler of New York set forth in a letter to Congress in 1783:
As our settlements approach their country, (the Indians) must, from the scarcity of game, which the approach will induce, retire further back, and dispose of their lands, unless they dwindle to nothing, as all savages have done…when compelled to live in the vicinity of civilized people, and thus leave us the country without expense of purchase… (Churchill, “Like” 144, emphasis added)
Schuyler’s diabolical plan had worked effectively for ten thousand years to destabilize tribal life every time civilization encountered it. Civilization’s encroachment into tribal areas choked off the food and tribal people’s movement; it altered the environment and destroyed the tribal lifestyle. George Washington himself was enthusiastic in his support of this genocidal strategy. Commenting how “gradual extension of our Settlements certainly cause the Savage as the Wolf to retire” (qtd. in Churchill, “Like” 144). As American Indian Movement leader Russell Means would later observe, to sacrifice the land-base of a land-based people is to sacrifice the people as well (qtd. in Churchill, “Breach”, 127). This sacrifice of tribal people was clearly methodical and deliberate. A British officer in 1784 observed that U.S. policy was one of “extirpating them totally from the face of the earth, men, women, and children” (qtd. in Churchill, “Like” 160), while Secretary of State Henry Clay predicted the “Indian race” to be inevitably “destined to extinction” (qtd. in Churchill, “like” 160). General Phil Sheridan called for their “complete extermination” (qtd. in Churchill, “Like” 160).
Civilization’s official policy is quite consistent. Tribal people were left with the clear choices of assimilation or death. This likely represents the choice provided to tribal people throughout the world, beginning in the Near East where fascist farming first arose and expanded. In this way, the Native American experience is indicative of the genocide waged against everyone over the last ten thousand years of civilization’s reign of terror. However, the Native American experience was different in the respect that, from early on, it was clear that assimilation was not an option. Even Ben Franklin remarked pointedly how, when an Indian child was raised in white civilization, the “civilizing somehow does not stick” (qtd. in Turner 64) and at first opportunity he would race back to his uncivilized relations. Just as puzzling to Franklin’s civilized mind, however, as the alternate situation
When white persons of either sex have been taken prisoners young by the Indians, and have lived a while among them, tho’ ransomed by their Friends, and treated with all imaginable tenderness to prevail with them to stay among the English, yet in a Short time they become disgusted with our manner of life, and the care and pain that are necessary to support it, and take the first good Opportunity of escaping again into the woods, from whence there is no reclaiming them. (qtd. in Turner 64)
Interestingly, Franklin uses the same word for leaving behind civilization that one would use for leaving behind prison: “escape.” This is a consistent theme, as Cadwallader Colden described in 1699 the great pains made to arrange the return of prisoners held by the Iroquois, but few could be persuaded to return (Turner 63). Colden’s neighbor noted that “thousands of Europeans are Indians, and we have no examples of even one of those aborigines having from choice become Europeans!” (Turner 64, emphasis added).
How bewildering it must have been for a people transfixed by the idea of their own superiority, the mythology of civilization’s primacy, to daily see their numbers dwindle, their neighbors running off into the tree-line and refusing to return. How confusing for self-colonized victims of the Great Forgetting, seeing those who led the inferior savage life resisting assimilation.
When considering the so-called “captive” stories such as those by Mary Rowlandson and Isabella McCoy, women in particular make excellent cases that they were treated far better in tribal society than in civilization (Churchill, “Fantasies” 205; n.143 412). There exists a “veritable mountain of evidence that rape was practiced in few if any native societies” (Churchill, “Fantasies” 205), an indication of the general status of women in tribal society. As Lillian Smith once quipped, “What Freud mistook for her lack of civilization is woman’s lack of loyalty to civilization” (qtd. in LeGuin 147)—it would appear that her disloyalty is well-earned.
Given the incredible rate of settlers escaping civilization for tribal life—by the “thousands” as described by Colden’s neighbor—tribal life must have had some kind of attraction. Men and women both gave up lives too awful to tolerate for lives seemingly too good to be true:
Native people required but an average of two hours a day to provide their needs and desires, no matter whether the environment is lush tropic or desert. Their rich cultures, strong families, and lavish handiworks attest to their bountiful spare time. Their labor applies directly to their needs, as opposed to the more abstract Civilized concept of “going to work” to provide needs in a less direct way. Simply put, Natives transfer energy efficiently by direct involvement in what they need; whereas Civilized People, through a complex and non-personally involved process, expend much more time and energy to meet the same need. (Song 143)
The work ethic at the heart of civilization, the slavery to mass production, is the very distinguishing feature absent from tribal life, where needs are efficiently met in play and joyful activity.
“But none of them ever worked. And everyone knows it. The armored Christians who later ‘discovered’ these communities knew that these people did no work, and this knowledge grated on Christian nerves, it rankled, it caused cadavers to peep out.” (Perlman 29). Tribal people, unlike the Christians who slaughtered them, did not see it as the duty of humankind to subdue the earth, to tame it, to domesticate plants and animals and turn them into use-values. For tribal people, the organic world was not a supermarket; the “state of natures (was) a community of freedoms” (Perlman 28). Tribal life, without forced labor, went on “Without kings, queens, prime ministers, presidents, parliaments, congresses, cabinets, governors, mayors, police officers, sheriffs, marshals, generals, lawyers, bailiffs, judges, district attorneys, court clerks, patrol cars, paddy wagons, jails, and penitentiaries” (Harris 46). Further, none of those things were missed.
Life without fascist farming was “one of leisure, intimacy with nature, sensual wisdom, sexual equality, and health. This was our human nature, for a couple of million years, prior to enslavement by priests, kings and bosses” (Zerzan, “Future 220-221) This tribal mode of existence, so foreign to the civilized settlers, was “consonant with the true, underlying needs of the human creature, and…we denigrate that mode and deny those needs to our loss and disfigurement” (Sale 249). Tribes work as “units of great cohesion and sodality, of harmony and regularity, devoid for the most part of crime or addiction or anomie or poverty or suicide, with comparatively few needs and those satisfied with a minimum of drudgery” (Sale 248).
Contrary to the mythology embraced by the civilized mind, tribal life provided for generally better health and well-being. As Mark David Cohen contends, “Civilization has not been as successful in guaranteeing human well-being as we would like to believe” (83). There is evidence to suggest the incidence of accidental trauma and interpersonal violence in tribal life was lower (Cohen 81), the diets more well-balanced (Cohen 82), the risk of starvation lower (Cohen 83), susceptibility to infections—until the advent of antibiotics in the last century—lower (Cohen 84-87), incidence of degenerative diseases lower (Cohen 87), and there is evidence that life-expectancy actually declined with the advent of sedentary farming and civilization (Cohen 99).
From a psychological standpoint, civilized persons removal from the organic world can be seen as their “original trauma” (Glendinning 94) and their displacement from tribal life seen as “our homelessness” (Glendinning 94).
From this perspective, then, settlers who had been colonized for hundreds or even thousands of years—victims of the Great Forgetting-rediscovered in tribal life in the New World what they had never known: Their original, tribal identities. Their mass escape from civilization may have posed a grave threat to the fascist farm’s fragile mythology of its own superiority, requiring the extermination of tribal society. Thus, the New World encounter progressed likely as it had for approximately ten thousand years, employing the tactics of Columbus and his ilk in the wholesale slaughter of native peoples. Men, women, and children were butchered by the hundreds: The Lakota in 1854, Shoshones in 1863, Cheyennes and Arapahos in 1864, Cheyennes in 1868, Peigans in 1870, Cheyennes in 1878 and at least three hundred unarmed Lakota massacred at Wounded Knee in 1890 (Churchiil, “Like” 148).
The Navajo Nation was interned at a concentration camp for four years, resistance leaders such as Crazy Horse and Sitting Bull were assassinated, and other “recalcitrant” figures such as Geronimo and Stants were imprisoned in faraway facilities like Fort Marion, Florda (Churchill, “Like” 148). Survivors of civilization-sponsored terror had their children torn from their arms and shipped off to remote “residential schools” were the children were forbidden to use their own language, were stripped of their customs, religion and culture, and were forced to cut their hair and don western-style clothing to become “little white people” (Churchill, “Like” 152). As a result of this multi-dimensional, textbook genocide, the internal cohesion of tribes unraveled and their distinct ways of life disintegrated (Churchill, “Like” 152).
“All told, it is probable that more than one hundred million native people were ‘eliminated’ in the course of Europe’s ongoing ‘civilization’ of the Western Hemisphere” (Churchill, “Confronting” 53), a slaughter that is staggering in its sheer magnitude. The genocide waged against tribal people in the New World was so ruthless that at the end of World War II, Nazis charged with war crimes by the U.S. led coalition expressed disturbed shock that they were being placed on trial; they had, after all, done far less than the Americans had done to the Indians (Churchill, “Confronting” 66). In fact, it was the nineteenth century extermination campaign employed against tribal people that inspired Hitler himself when he engineered his lebensraumpolitik (Churchill, “Confronting” 56; Hitler 403, 501).
Zygmun Bauman’s analysis related to the victims of Hitler and Stalin could just as appropriately apply to the victims of Hitler and Custer when he observed, “The two most notorious and extreme cases of modern genocide did not betray the spirit of modernity. They did not deviously depart from the main track of the civilizing process. They were the most consistent, uninhibited expression of that spirit” (134). In the case of tribal people, civilization’s Final Solution may yet succeed:
Eventually…the probability is that a “Final Solution of the Indian Question” will be achieved…the last self-consciously Indian people will pass into oblivion silently, unnoticed and unremarked. The deaths of cultures destroyed by such means usually occur in this fashion, with a faint whisper rather than resistance and screams of agony. (Churchill, “Like” 161)
For ten thousand years, civilization’s fascist machinery has destroyed cultures with faint whispers rather than resistance and screams of agony, expanding its territory and colonized slave populations across the globe. One can extrapolate from the specific genocide waged in the New World how civilization destroyed and assimilated tribal people everywhere for ten thousand years, enslaving them to itself. So, having established the fascist character and genocidal nature of civilization, the remaining question relates to civilization’s causal relationship to the progressing ecocide and consequent extinction of humans as a species.
“Every morning when I wake up I ask myself whether I should write or blow up a dam.”
–Derrick Jensen (252)
The essential, fatal flaw of civilization is that very component that makes it civilized: Domestication. Domestication of plants and animals leads invariably to food surpluses and food surpluses, in turn, lead to population growth. Consequently, the very defining element of civilization is what makes it perpetually expansive:
Unfortunately, agriculture was a two-edged sword. It’s advent allowed many more mouths to be fed and encouraged humans to multiply. But…the balance between food and population was never quite right. Time and time again people become too numerous for their fields to support and so they migrated and conquered until hey reached the ends of the earth and nowhere left to go. (Mukerjee 98)
So, what is now perceived as an ecological crisis is really a civilization crisis. Civilization has gotten too good at expanding and too good at multiplying the human population so that now the population has reached Mukerjee’s proverbial ends of the earth with nowhere left to go. Toward this point, Daniel Quinn provides an interesting contrast between the interval it took for tribal people to double their population, as compared to the interval it takes for civilization. The results are quite telling.
Over a period of two hundred thousand years, tribal people doubled their population approximately every nineteen thousand years, which is ‘glacially” slow (Quinn, Story 262). By that interval, if there were ten million people alive at the time of the Agricultural Revolution, the human population today would be somewhere between ten and twenty million people. With population growth that slow, it would take tribal people millions of years before their population levels would in any way strain the natural system.
In contrast, civilization’s interval for doubling the population is much smaller and it is rapidly speeding up. Civilization doubled its population in just two thousand years (5000-3000 BCE), which is roughly ten times faster than under sustainable, tribal living (Quinn, Story 262-64). The next doubling (3000-1400 BCE) took only sixteen hundred years (Quinn, Story 264-66). Like a train picking up speed, the interval decreased again (1400-0 BCE), and again (0-1200 CE), until the population was doubling in only five hundred years (1200-1700 CE) (Quinn, Story 266-270). At the turn of the twentieth century, it was doubling in just two hundred years (1700-1900 CE), roughly a hundred times faster than in tribal society (Quinn, Story 271-73). That interval dropped to just sixty years (1900-1960) ad then to thirty-six (1960-1996) before the close of the twentieth century (Quinn, Story 273-75), the planet packed with six billion people. Civilization is poised now to accomplish in under thirty years what it took tribal society nineteen thousand years to do.
Civilization is a runaway train of human population. “Civilization’s railroad leads not to ecocide, but to evolutionary suicide. Every empire lurches toward the oblivion it fabricates…” (Watson 195). Thus, the problem for the larger eco-system is not civilization’s failure but civilization’s rip-roaring success:
The forces of centralization and power have succeeded beyond their wildest dreams: the entire planet is becoming one great marketplace, with every last tree and stream, and the labor of nearly every human being, available to the highest bidder. Industrial civilization is invading every last corner of the globe, foreclosing every alternative, narrowing our options to two: participate or die. But participation is death, too…(Heinberg, “Memories” 196)
We must do something to address the problem of civilization “and we must be quick about it. Either quick, or dead…” (Schmookler 173). Participate or die, quick or dead—these are the choices civilization makes available on its ten thousand-year march to extinction, a march that has accelerated to a sprint. In this context, “green” technology,
recycling, and reducing consumption make as much sense as a seatbelt on a kamikaze plane. All of those erstwhile solutions do little to make a fascist, genocidal system more eco-friendly when the very foundation of the system is built up on chewing up the organic world as resources to be consumed and tossed away, when the very nature of the system is to expand and conquer and subjugate. “We cannot reform civilization, green it up, or make it more fair. It is rotten to the core.” (Disorderly Conduct 268). This “environmental overload” is an “inescapable result of civilization (Sale 251). “Industrial civilization…is now much larger and more powerful than any known before, by geometric differences in all dimensions, and its collapse will be more extensive as thoroughgoing, far more calamitous” (Sale 251).
In this context, civilization’s very existence, as a system, can be seen as an inimical threat to all life on the planet. Its survival and the survival of the organic community of life—and therefore human life—are mutually exclusive.
With this in mind, any activity that supports and extends the life of this fascist, genocidal death machine is both an act of treason against life and an act of suicide. Cooperation and support of that larger system, enabling it, reduces each collaborator to the “moral equivalent of a ‘Good German’” (Churchill, “New” 269):
You should see the letters I receive every week from despairing teenagers Who can live with a light heart while participating in a global slaughter that makes the Nazi holocaust look like a limbering-up exercise? We look back in horror at the millions of Germans who knew more or less exactly what was happening at those death camps and wonder what kind of monsters those people were. In 50 years our grandchildren (if any survive) will look back at the billions of us who knowingly and wantonly laid the entire world to waste and wonder what kind of monsters we were… (Quinn, Providence)
What can someone do to avoid being an accomplice to extinction? Certainly, the solutions envisioned by Al Gore and others are far from adequate; in fact, such mitigated conservation serves to keep civilization afloat into a more distant future. Others argue for the abandonment of civilization and its institutions.
The current system has already begun to collapse under the weight of its ecological excesses, and here’s where we can help. Having transferred our loyalty away from our culture’s illegitimate economic and governmental entities to the land, our goal must be to protect, through whatever means possible, the human and nonhuman residents of our homelands. Our goal, like that of a demolition crew, must be to help our culture collapse in place, so that in its fall it takes out as little life as possible. (Jensen 254)
This resistance fits the logic that “the bigger the system grows the more disastrous the results of its breakdown will be, so if it is to break down it had best break down sooner rather than later” (Kczynski #3). To this end, then, the guiding principle to any effective resistance must be to make civilization increasingly unmanageable:
The primary purpose of everything we do must be to make this society increasingly unmanageable. That’s key. The more unmanageable society becomes, the more of its resources the state must expend in efforts to maintain order “at home.” The more this is true, the less the state’s capacity to project itself outwardly, both geographically and temporally. Eventually the point of stasis will be reached, and, in a system such as this one, anchored as it is in the notion of perpetual growth, this amounts to a sort of “Doomsday Scenario” because, from there, things start moving in the other direction—“Falling apart,” as it were—and that creates the conditions of flux in which alternative social forms can really begin to take root and flourish. (Churchill, “New” 270)
In the free spaces that open in the collapse of this fascist system, people would have the opportunity to re-discover their tribal nature stolen from them and reclaim their past. Ward Churchill advi indigenist ses to being with decolonization of your own minds, with the restoration of your understanding of who you are, where you came from, what it is that has been done to you to take you to the place in which you find yourselves” (“Indians” 237). It is from connecting to those lost traditions that people will find models upon which to “base your alternatives to the social, political, and economic structures now imposed upon you” (Churchill, “Indians” 237). Thus, rediscovery of tribal identity provides both an alternative method for living and a basis for resistance to the imposing system.
The ideal tribal revolution, according to Daniel Quinn, would (1) not take place all at once, (2) work incrementally as people built off of each other’s ideas, (3) be led by no one, (4) not be initiated by any governmental, political, or religious body, (5) have no target end-point, (6) proceed according to no plan, and (7) reward supporters with reciprocal support (Quinn, Story). In this view, then, resistance to civilization takes on an antithetical character to the rigid, centralized and institutional forms of the fascist system. It becomes, in its character and operation, non-teleological, non-hierarchical, non-institutional, de-centralized, and organically organized. In short, it must be everything civilization is not.
While this perspective is much less comfortable to face than the one presented by Al Gore, civilization—as it has for the duration of its ten thousand years of fascism and genocide—offers only two options: Collective resistance or death. How the colonized captives of civilization respond does not just determine the trajectory of this planet’s future. It determines whether there will be one.

Materialism and the Mother

Materialism and the Mother

Materialism in its philosophical sense asserts that only matter is real and that everything including human consciousness can be explained in terms of matter. As a political doctrine it places the highest value on material well-being and material progress. In its everyday sense, it refers to a preoccupation with material needs and desires rather than spiritual values. In all these senses the material world is the sole reality, or at least the only reality of importance.


Behind materialism in all its forms lies the figure of the great mother, as material reality, as mother and nature, as the economy, as the welfare state. She is now known as environment- enclosing and containing us, the source of nourishment, warmth, and protection, but we are also utterly at her mercy, for the environment is uncaring and merciless; it devours and destroys.

Although many materialists have a romantic side and implicitly acknowledge the life of nature in their private lives, most of them explicitly deny it, adopting the conventional view of mankind as the only truly conscious, purposeful species in an otherwise inanimate world.
The mechanistic theory of nature has acquired such prestige through the successes of science and technology that it now seems less like a theory than a proven fact. But as science itself develops, the mechanistic worldview is being progressively transcended. Is Nature coming to life again within scientific theory?. And if it is... Well you and I know that most consumers don't give a shit! Thay are to sedated with Pharmaceutical drugs, alcohol, refined tobacco and factory farmed meat.

Atjecoutay

Natural Destiny - Capitalist Pig -

Natural Destiny
Capitalist Pig, Bitch, Mad Cow, Yellow Chicken, Rezdog... No one of our relations is left safe from those insulting expressions which impregnate us so deeply that usually we let them out despite ourselves. This vocabulary is not only scornful toward the animals but also it is unjust: the cow are mad only since they were forced feed with residual meat powder instead of their traditional vegetarian menu, the chicken are courageously facing their sad existences , a pig is dirty only if his concentration camp is not well-washed, and if a Rezdog claims to have a frenetic sexual activity, he would only be productive twice a year in the dogs true matriarchal society in which a bitch is not a prostitute but a caring mother. This disrespect is significant: it is through the linguistic gathering that we conceive our thought, that we extract a sense from it, then a conscience, that moreover we pretend to be a human essence. What we call our language is the reveller of the out-look build on the creation and from the position that the human being imagine to take up in her name. So be it, to speak about environment instead of invoking the nature shows how the anthropocentric materialism dominates our actual system of thinking: the environment is not much than the pre-text surrounding this God in which the being recognizes his ego; he is no more the nature, this lost animist bliss, forgotten into the incarnated worlds reign. Following the religions that have already separated us from the life by conferring to the creation a divine status, the science teaches us to see in it an escapee from the chaos mechanic, and governed by disincarnated laws. From now on we are ignoring the language of the nature or we only know from it diverse translation, religious or mechanical. But our explanations are false because the beauty is exiled. The one who love the nature perceives a manifest form of solitude- her solitude- that lonely among the poets the animals, may be, understand yet - The animal condition is the silent testimony of all that we have lost on our way: we who pretend to be human will only be relieved when contemplating with dread the whys and the wherefores, the nature has been abducted from the lands of our spirits.

Law expert: public within their right to seek Pope arrest warrant

A leading international law expert claimed the public are perfectly within their right to approach their local magistrate to seek an arrest warrant for the Pope during his visit to Britain later this year.

Calum Liddle

Friday, 3 September 2010
31 August 2010

A leading international law expert claimed the public are perfectly within their right to approach their local magistrate to seek an arrest warrant for the Pope during his visit to Britain later this year.

Professor Philippe Sands QC made the comments in a public debate as part of the Edinburgh Festival's Spirituality and Peace programme on Saturday.

Speaking about Benedict XVI's impending visit to the UK, he said: “In terms of individual claims being brought forth, it depends on what the claim is about. There are certain international conventions in which when an individual crime is committed and that crime is capable of being subject to legal proceedings of criminal law of any country in the world, the criteria has then been met for arrest and prosecution.”

“When someone enters a country, international law no longer has the same leverage, it uses the national legal system of that country, whether it be Scotland or England. Anybody can go to a magistrate with colourful evidence, and on the basis of that evidence a magistrate can issue an initial arrest warrant. Individuals are perfectly within their right to do that during the [Pope's] visit.

“I'm a very strong supporter of that model, albeit with obvious safeguards. It's a positive thing, it's a good thing, it's the right thing.”

Atheist and evolutionist Richard Dawkins and civil rights campaigner Peter Tatchell, among others, hope to have the Pope arrested on the same legal principal used to arrest Augusto Pinochet, the late Chilean dictator, on a Spanish warrant when he visited Britain in 1998.

Sands, the author of Lawless World, added: “The basic proposition exists; if you commit an international crime – torture, an act of genocide in a systematic way, a war crime - you are subject to arrest. It is the same reason why Tony Blair will not be doing book signings in certain jurisdictions around the world because there is a real and justified fear of arrest.”

Prominent Scottish human rights lawyer, Aamer Anwar – a fellow panellist during the open public debate on international law – said he wanted to see more “people power on the ground."

“We need to shift the argument of justice beyond international law. If we look at the last century, major changes over equality, suffrage and civil rights were possible because people demanded change.”

Anwar, a member of the Stop the War Coalition, encouraged people to “exercise their human and legal rights for what is morally correct."

The Genocide: the Earth becomes Environment

The The Genocide: the Earth becomes Environment:


Although for scientists the conquest of nature has a largely metaphorical meaning, it is only too literal for the appropriators of virgin lands, mining and logging companies, developers in general. We see the process going on all over the world today- for example in the virgin forests of Amazon, Malaysia, Alaska, Rain Bear Forest, BC, and so many. The civilized Man has exported his ideology of conquest everywhere, together with the technology and their god that makes it possible.

The most dramatic example of this process of transformation was the opening up of American West. It took place with a speed that amazed everyone and let us, today, knok-out in our big fat cars, our casinos, our gas stations, our bingo-halls as our dirty Indian bars, our strange churches. Into the abundant fertile lands moved relentless waves of speculators and settlers. Before them retreated the wilderness and the animist peoples who had lived so lightly on their sacred lands. In the 1860s, as the railroads reached out westward, meat was needed and there were buffaloes by the million. They were slaughtered wholesale or gunned down for pleasure; the supplies seemed limitless. Improved rifles were invented and more deadly methods of hunting. A great hide industry sprang up, and at its height, between 1872 and 1874, over 3 million buffalo were hunted to supply it. By 1880, though at first no one could believe it, the buffalo were gone. For a few years, their bleached remains were a source of profit as mountains of bones were shipped to glue factories and fertilizer plants. By the end of the century, fewer than a thousand of these animals survived in reservations, the pathetic remnants of the beautiful herds that only a few decades before had contained 30 to 50 millions of animal spirits...


"The more we can kill this year, the less will have to be killed the next war, for the more I see of these Indians the more convinced I am that all have to be killed or maintained as a species of pauper. Their attempts at civilization are simply ridiculous".

(General W. Sherman, 1860)


Stripped of their stories, the lands sacred to the animists peoples were no longer a gift of the great spirit to be held in common; they became real estate. The conquered territory was divided up and bought and sold as private property. A new symbolic landscape was superimposed on the old. But whereas the old one was animistic, related to the spirit of the place, the new one symbolized the imposition of a rational order upon the untamed wilderness and its division reflected the human separation with the nature, inside as outside... Much the same happened in Australia, New Zealand and other territories conquered and settled by Europeans. It is still going on today, as forest are divided up on maps and then destroyed in rectangles. Today as yesterday the old animistic order is superseded as bulldozers move in and the new order is imposed on the face of the earth. The scientific and technological conquest of nature expresses a mentality of domination that had been widespread in the ancient world but was vastly increased in power by technology and amplified by the belief in unlimited progress. And now, like the buffalo hunters, we can hardly believe what we have become.

Atjecoutay: I will never be silenced, the forest is not wild to me it is my home and I will live to defend HER!!!

AKAtjecoutay
Photos by Atjecoutay

Lettre ouverte à Monsieur Louis Necker, Directeur Honoraire du Musée d’Ethnographie de Genève

Lettre ouverte à Monsieur Louis Necker, Directeur Honoraire du Musée d’Ethnographie de Genève

La décision de couper des arbres pour agrandir votre musée d’ethnographie n’a aucun lien avec les pratiques amérindiennes. En tant que représentants de la culture dominante vous manipulez les savoirs premiers pour servir vos propres dessins et convenances. Vous dénaturez l’essence de nos savoirs pour en rendre une image dans laquelle aucun Ancien-ne ne se reconnait. Vous continuez de nous exploiter artistiquement, culturellement, politiquement et spirituellement



Vous prétendez que « les indiens ne cessent d’abattre des grands cèdres pour fabriquer leurs totems » Vous affirmez que le musée valorisera les pratiques de développement durable de nos peuples, et ajoutez que « ces arbres seront remplacé s par d’autres » Ceci dénote d’un système de connaissance pauvre en mondes et s’inscrit dans une logique « progressive » de séparation d’avec la réalité naturelle

O-to-tem signifie « tu es de ma famille » en langue algonquine. « Famille » est à comprendre au sens de peuple,», ce qui désigne les arbres autant que les humains. . Non Messieurs, le Peuple n’abat pas ses parents pour les remplacer par de nouveaux dieux.



Vous allez construire un temple de plus, dédié à l’autosatisfaction. Contrairement à ce que vous affirmez, ce que vous appelez «vos « pièces » n’appartiennent pas aux genevois, pas plus qu’au musée. Elles appartiennent encore aux peuples et aux esprits qui en connaissent le sens.

Vous prétendez que votre musée contribuera à la préservation des espaces naturels qui sont encore les habitats de nos peuples. Permettez-moi d’en douter, si j’en crois le manque de connaissance dont vous faites preuve à l’égard de votre propre histoire.



L’homme dit civilisé s’est drastiquement coupé de la nature et vit dans l’ombre de la réalité, c'est-à-dire dans sa seule représentation, qu’il définit comme culture ou comme science, selon ses besoins immédiats. Pareille conception du monde est purement anthropocentrique. Vos linguistes nomment « environnement » la nature et « arbres » les grands pères ; les esprits vous les considérez comme des objets, et si vous daignez y attribuer une valeur, c’est en tant que « pièce » de collection.

Du temps de vos lointains ancêtres il vous était acquis que la nature était vivante. Mais depuis le 17ème siècle, un nombre croissant de vos érudits en sont venus à envisager l’univers comme une pièce morte Depuis, grâce à l’apparent succès de la technologie, la théorie mécaniste fondée sur l’orthodoxie officielle qu’est l'économie de développement est devenue une religion. Celle-là qui vous vaut la crise actuelle.

La conscience d’une nature vivante a de profondes implications . Elle bouleverse les habitudes et pointe vers un type de compréhension (du lakota « ancien, sacré »), une relation cohérente entre l'humanité et le monde vivant. Il est urgent de trouver des moyens pratiques de rétablir votre sentiment conscient de connexion avec la nature. Vous n’avez pas de temps à perdre et pas un arbre à abattre pour cela.

Animistement,,

Atjecoutay, Anishinabe.

Scientific Detachment from Nature: Part 4 of Your System of Belief is Poor in Words"

Scientific Detachment from Nature

To this day, scientists pretend that they are rather like disembodied minds. Unlike other human activities, science is supposed to be uniquely objective. Scientific papers are conventionally written in an impersonal style, seemingly devoid of emotion. Conclusions are meant to follow from facts by a logical process of reasoning like that which might be followed by a computer. Nobody is ever seen doing anything; methods are followed, phenomenas are observed and measurements are made, preferably with instruments. Everything is reported in the passive voice. Even schoolchildren learn this style of detachment in their laboratory notebook : « A test tube was taken... »

All research scientists know that this process is artificial; they are not disembodied minds uninfluenced by emotion.

The reality is very different.

In the mythology of science, great men are seen as archetypal heroes, endowed with superhuman powers, often remembered as a glory to their nation and all so-called humanity.

Behind the myth of the hero is the animist shaman- in Sanskrit Shramana «the one who has a knowledge » in Tungu, whose disembodied spirit could travel into the underworld or into the heavens in animal forms. Like the spirit of the shaman, the mind of the scientist travels far up into the sky; he can look back and observe the earth, the solar system and the entire universe as if from outside. He can travel in the other direction down into the most minuscule recesses of matter. In his heroic quest of truth, journeying beyond the frontiers of knowledge into the unknown, he overcomes all obstacles and returns bringing knowledge and power to mankind. This archaic image of the disembodied journey is the mythic basis of scientific detachment; it is what makes it exciting and it has a long animist tradition behind it, denied, of course. The European philosophy grew up against this background but but it restricted its realm to the intellect and viewed the osul as nothing but the conscious mind detached from the body and from the nature herself.

But the ideal of scientific detachment is not confined to the ranks of professional scientists and technocrats; the first principle of his philosophy « I am thinking therefore I exist » has an all-pervasive influence on modern society, deepening the divisions between man and nature, mond and body, head and heart, objedctivity and subjectivity, quantity and quality.



The new evolutionary cosmology has moved from the world machine of classical physics. But it shares its mathematical quality; it gives us a model universe that is soundless, coloreless, tasteless, odoreless and, of ocurse, lifeless. This universe differs from the one we know through our senses; indeed it is inaccessible to the senses and knowable only through mathematical reason. But what kind of reality do such mathematical models represent ? Do they correspond to an objective mathematical order that is more real than the world we know through our senses? Sounds, smelles, colors, and feelings are nowhere to be ofund in physics because they are excluded form the start. Physics abstracts from the world only those features that can be treated mathematically, such as shape, size, position, motion, mass and electric charge; it deliberately ignores everything that cannot be quantified. This procedure is fundamental to physics, and it was made plain by Galileo in the early 17th. Century. Physics need take into account only hte mathematical aspects of things, their « primary qualities »; these alone are regarded as objective. Other qualities known through the senses « secondary qualities » are told subjective; they do not exist in the objective mathematical world knowable to a disembodied mind. In Galileo's words :

I think that these tastes, odors, colours, etc., on the side of the object in which they seem to exist, are nothing else than mere names, but hold their residence solely in the sensitive body; so that if the animal were removed, every such quality would be abolished and annihilated.

The practical success of mechanistic science bear testimony to the effectiveness of this method; the quantitative aspect of the world can indeed be abstracted and modeled. But such models leave out most of our living experience; they are a partial way of knowing. Nevertheless, the prestige that this method has acquired through physics has established it as the model of scientific detachment, the envy of biologists, sociologists, economists, and all those who aspire to scientific objectivity.


Antonymous-Animustanonymouist