Amazing photos from the People’s Climate March
#PeoplesClimate || September 21st, 2014 || http://peoplesclimate.org/
More than half a million people have raised their voices in the planet’s streets in September 21st, 2014, in the People’s Climate March. More than 300.000 citizens demonstrated in New York City, where the United Nations Climate Summit is being held. Several other cities around the globe joined in: London, Melbourne, Paris, and many others. This short film by Awestruck Wanderer [https://awestruckwanderer.wordpress.com] documents the event in Toronto, Canada. Feel free to share!
“Climate change is like that: it’s hard to keep it in your head for very long. We engage in this odd form of on-again-off-again ecological amnesia for perfectly rational reasons. We deny because we fear that letting in the full reality of this crisis will change everything. And we are right.
We know that if we continue on our current path of allowing emissions to rise year after year, climate change will change everything about our world. Major cities will very likely drown, ancient cultures will be swallowed by the seas, and there is a very high chance that our children will spend a great deal of their lives fleeing and recovering from vicious storms and extreme droughts. And we don’t have to do anything to bring about this future. All we have to do is nothing.
[…] There are ways of preventing this grim future, or at least making it a lot less dire. But the catch is that these also involve changing everything. For us high consumers, it involves changing how we live, how our economies function, even the stories we tell about our place on earth.
[…] Climate change has never received the crisis treatment from our leaders, despite the fact that it carries the risk of destroying lives on a vastly greater scale than collapsed banks or collapsed buildings. The cuts to our greenhouse gas emissions that scientists tell us are necessary in order to greatly reduce the risk of catastrophe are treated as nothing more than gentle suggestions, actions that can be put off pretty much indefinitely. Clearly, what gets declared a crisis is an expression of power and priorities as much as hard facts. But we need not be spectators in all this: politicians aren’t the only ones with the power to declare a crisis. Mass movements of regular people can declare one too.”
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- A climate of disobedience: the coming destituent flood (ROAR Magazine)
Information is power. But like all power, there are those who want to keep it for themselves. The world’s entire scientific and cultural heritage, published over centuries in books and journals, is increasingly being digitized and locked up by a handful of private corporations. Want to read the papers featuring the most famous results of the sciences? You’ll need to send enormous amounts to publishers like Reed Elsevier.
There are those struggling to change this. The Open Access Movement has fought valiantly to ensure that scientists do not sign their copyrights away but instead ensure their work is published on the Internet, under terms that allow anyone to access it. But even under the best scenarios, their work will only apply to things published in the future. Everything up until now will have been lost.
That is too high a price to pay. Forcing academics to pay money to read the work of their colleagues? Scanning entire libraries but only allowing the folks at Google to read them? Providing scientific articles to those at elite universities in the First World, but not to children in the Global South? It’s outrageous and unacceptable.
“I agree,” many say, “but what can we do? The companies hold the copyrights, they make enormous amounts of money by charging for access, and it’s perfectly legal — there’s nothing we can do to stop them.” But there is something we can, something that’s already being done: we can fight back.
Those with access to these resources — students, librarians, cientists — you have been given a privilege. You get to feed at this banquet of knowledge while the rest of the world is locked out. But you need not — indeed, morally, you cannot — keep this privilege for yourselves. You have a duty to share it with the world. And you have: trading passwords with colleagues, filling download requests for friends.
Meanwhile, those who have been locked out are not standing idly by. You have been sneaking through holes and climbing over fences, liberating the information locked up by the publishers and sharing them with your friends.
But all of this action goes on in the dark, hidden underground. It’s called stealing or piracy, as if sharing a wealth of knowledge were the moral equivalent of plundering a ship and murdering its crew. But sharing isn’t immoral — it’s a moral imperative. Only those blinded by greed would refuse to let a friend make a copy.
Large corporations, of course, are blinded by greed. The laws under which they operate require it — their shareholders would revolt at anything less. And the politicians they have bought off back them, passing laws giving them the exclusive power to decide who can make copies.
There is no justice in following unjust laws. It’s time to come into the light and, in the grand tradition of civil disobedience, declare our opposition to this private theft of public culture.
We need to take information, wherever it is stored, make our copies and share them with the world. We need to take stuff that’s out of copyright and add it to the archive. We need to buy secret databases and put them on the Web. We need to download scientific journals and upload them to file sharing networks. We need to fight for Guerilla Open Access.
With enough of us, around the world, we’ll not just send a strong message opposing the privatization of knowledge — we’ll make it a thing of the past. Will you join us?
July 2008, Eremo, Italy
By Douglas Brinkley
For more than 30 years Edward Abbey presented himself as the literary watchdog of the arid American West, writing 8 novels, dozens of travelogues, and hundreds of essays, all aimed at the heart of the industrial complex President Dwight D. Eisenhower had warned about in his surprisingly frank farewell adress of January 17, 1961. Abbey’s motto came from Walt Whitman – “resist much, obey little” – and he was delighted that everything from the FBI to the Sierra Club derided him as a “desert anarchist”. Blessed with a wicked sense of humor and penchant for pranksterism, Abbey carefully cultivated his ever-changing role as a stubborn provocateur, (…) but he also was always a disciplined writer, even while playing the robust outdoorsman obsessed with stopping the pillage of the American West. “We can have wilderness without freedom’, Abbey often said, ‘but we cannot have freedom without wilderness.”
And he believed it. Throughout the Cold War era, no writer went further to defend the West’s natural places from strip-mining, speed-logging, power plants, oil companies, concrete dams, bombing ranges, and strip malls than the sardonic Edward Abbey. His entire adult life was devoted to stopping the ‘”Californicating” of the Four Corners states he considered home – Arizona, Colorado, New Mexico, and Utah. Abbey was labeled the “Thoreau of the West”, (…) but he rejected out of hand the notion that he was a ‘nature writer’, even if the untamed wilderness did serve as his lifelong muse; instead, he fancied himself an old-fashioned American moralist, a Mencken-esque maverick who kowtowed to no one in his quest to expose others’ treachery, hypocrisy and greed. It was the “moral duty” of a writer, Abbey insisted, to act as social critic of one’s country and culture, and as such to speak for the voiceless.
And so he did, especially in the memorable jeremiad with which he launched America’s “ecodefense” movement and rattle the cages of both Big Industry and Big Government: his 1975 novel The Monkey Wrench Gang. Abbey, born in Pennsylvannia, as an adolescent became disgusted with the big lumber companies’ wanton destruction of the pristine Appalachian woodlands where he grew up hunting squirrels, collecting rocks, and studying plants with fervor, in what he called these ‘glens of mystery and shamanism’. (…) In the summer of 1944, the 17-year-old left Home to seek the America he had heard about in Woody Guthrie songs and Carl Sandburg poems. He hitchhiked to Seattle, tramped down the Pacific Coast to San Francisco, then boxcarred down through the San Joaquin Valley, making his meager keep picking fruit or working in canneries along the way. His hobo holiday of storybook adventure and intoxicating freedom lost its allure only once, when he was arrested for vagrancy in Flagstaff, Arizona, and tossed into jail like the common drunkards already there. It only added to a coming-of-age experience Jack London would have approved of.
Shortly thereafter, the wanderer of the canyons was drafted into the U.S.. Army and spent the last year of World War II serving in Italy. Upon returning home he headed straight for the Land of Enchantment in the form of the University of New Mexico, where he earned a B.A. in philosophy in 1951 and an M.A. in 1956, the latter on a thesis titled “ANARCHISM AND THE MORALITY OF VIOLENCE” in which Abbey concluded that anarchism wasn’t really about military might, as the Bolshevik Revolution had been, but about opposition to, as Leo Tolstoy had put it, “the organized violence of the state”.
A self-styled flute-playing bum wandering his way through coffeehouses and university circles, Abbey was winked at as Albuquerque’s take on the ancient Greek cynic Diogenes, who allegedly abandoned all his possessions to live in a barrel and beg for his keep. Along the same lines, Abbey took to passionately denouncing the spoilers of the West: greedy developers, cattle ranchers, strip-mining outfits, and the Federal Bureau of Land Management. In response, the FBI began monitoring Abbey for possible communist activities – and continued its surveillance of him for the next 37 years…
As a professional nose-tweaker, the bane of Abbey’s existence, the purpose of his antigrowth prose and outlaw posture, was to rage against the machine, to become the most ferocious defender of the American West since John Muir. What Abbey wanted to tear down the most was the Glen Canyon Dam, constructed in 1962 just 60 miles north of the Grand Canyon, a 792.000-ton hydraulic monstrosity that had cost U.S. tax-payers $750 million to build. This concrete colossus had stemmed the natural flow of the Colorado River, desecrating the steep walls of the magnificent Glen Canyon that Abbey imagined grander than all the cathedrals in Europe.
It was with a bellyful of bile over Glen Canyon Dam that Abbey began writing The Monkey Wrench Gang in the early 1970s, putting black humor, theater gimmicks, and clever characterizations together to form what would become a lasting cult classic. (…) In what Newsweek approvingly reviewed as an ‘ecological caper’, a gaggle of good-time anarchists mobilize themselves SWAT-like to harass power companies and logging conglomerates. Like their hero Ned Ludd – an early 19th century British weaver who provoked his countrymen to save their jobs by sabotaging machinery in the early days of the Industrial Revolution, and to whom Abbey dedicated the novel – the Monkey Wrenchers develop into a charismatic clique of econuisances who pour Karo syrup into bulldozers’ fuel tanks, snip barbed-wire fences, and try to blow up a coal train all in preparation for their real objective: dynamiting Glen Canyon Dam to bits. Their battle cry is ‘Keep It Like It Was!‘
The Monkey Wrench Gang is far more than just a controversial book – it is revolutionary, anarchic, seditious, and, in the wrong hands, dangerous. Although Abbey claimed it was just a work of fiction written to ‘entertain and amuse’, the novel was swiftly embraced by ecoactivists. (…) When asked if he was really advocating blowing up a dam Abbey said, “No”, but added that “if someone else wanted to do it, I’d be there holding a flashlight.” Failing to see his humor, Abbey’s detractors ignored an important point: lovable pranksters in his novel kill only machines, not people, unlike the truly violent protagonists of such fictional works as Anthony Burgess’ A Clockwork Orange and Hubert Selby Jr.’s Last Exit To Brooklyn.
Abbey’s fictional Monkey Wrenchers considered themselves justified in resorting to whatever means they found necessary to defend the region from ‘deskbound executives’ with their ‘hearts in a safe deposit box and their eyes hypnotized by calculators’. It was civil disobedience in the grand tradition of Thoreau.
– Douglas Brinkley
EDWARD ABBEY – E-BOOKS FOR FREE DOWNLOAD >>>>
|Title:||The Monkey Wrench Gang|
|Size:||1 MB (1416590 bytes)||Extension:|
|Download E-book:||FREE E-BOOK|
|Title:||Ecodefense: A Field Guide to Monkeywrenching [DOWNLOAD]|
|Author(s):||Bill Haywood, Dave Foreman, Edward Abbey|
|Size:||5 MB (4939841 bytes)|
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“ANARCHISM AND THE MORALITY OF VIOLENCE”
By Edward Abbey (Thesis in Philosophy, University of New Mexico, 1959).
TABLE OF CONTENTS
A statement of the problem, with definitions of terms to be used and procedures to be followed.
II. ANARCHIST VIOLENCE: THE THEORISTS
The justification of repudiation of violence, as found in the thought of five major European anarchist writers: Godwin, Proudhon, Bakunin, Kropotkin and Sorel.
III. ANARCHIST VIOLENCE: THE THEORISTS
The justification of violence as presented by active revolutionaries and sympathizers, with particular reference to the arguments of the Haymarket anarchists, Emma Goldman, and Albert Camus.
A summary of the findings, with further evaluation and final considerations.
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You might also like:
BBC Scotland Doc about John Muir
WRENCHED, Bio-doc about Abbey (trailer)
INTERVIEW WITH ABBEY (Full)