Archive for the ‘Uncategorized’ Category


March 12, 2016

(Updated March 22nd)

Just until I get properly back into the swing of things I’d like to share this short documentary (via The Void and The Lifeboat News message board, hastily assembled after the scuttling of the Media Lens message board at the start of the new year) about the current state of the benefits system in the UK which goes into some detail about the process it puts people through – often those in the most vulnerable of personal situations through no fault of their own. It includes interviews from some who have experienced it first hand along with dissident doctors and psychologists who are brave enough to critique the neoliberal leanings of their profession and demand something better. I related to the part where the psychologist affirmed that perceptions of environmental and social damage can cause trauma directly without having to refer it back to mum & dad and childhood issues as neoliberal psychology tends to do – directing attention away from social ills and focusing on what’s wrong with the individual. I think I’ve been labouring under that burden for a long time now…

What will fascism look like if/when it comes to this country and others like it? Well, for me this film made it clear that for some it has already arrived, and it’s nasty as hell:

Also ask yourself if this seemingly inevitable downward trajectory would still be possible with analysis & discussion of this depth and quality routinely available in the major media outlets. Then check the TV listings for what kind of poverty porn or benefits bashing the population gets inundated with on a regular basis and mourn. Or get angry…

***Update, March 22nd***

This video of Jack Monroe talking to Scottish Greens about the ‘hidden costs of austerity’ gives more powerful first-hand insights into what having to rely on government benefits is like for people in this country, even for the young & (relatively) able-bodied:

I posted this to the old MLMB a while back, commenting that ‘hearing personal stories makes it real’ and:

Something about the way her voice is always on the point of breaking up with no real breath going through it. I’ve heard it a few times before, mostly when young people try to tell the truth about their lives. Like they’re about to burst into tears at any moment but a strange, thin kind of hardness stops it from happening. It gets me too sometimes. Sad…

There but for the grace of [your preferred deity] we could all go. The person who clipped my bike on the ride to work in the morning a few months ago could easily have taken my leg out as well, or bounced me into the ditch or in the middle of the road in front of a lorry. Then where would I be? Not much gardening you can do while in a full body cast! No wages=no rent=no food=no security=utter dependency on family and/or the state and/or any measly legal compensation which may or may not materialise. Keep on living for long enough and you lose your youthful invincibility, no matter what others might try & tell you (usually because they benefit in some way from you burning up your energy like that, while also trying to avoid responsibility for when this strategy inevitably backfires).

Still here

February 22, 2016

Hello loyal readers and other folks who have recently discovered the site, occasionally leaving generous ‘likes’ and signing up to follow new posts. WordPress stats show me that, hearteningly, I’m still getting a decent amount of views despite not having written anything here for the best part of 10 months.

For which I apologise.

The thing was, H dumped me without warning in the summer and left for pastures new shortly after, so I basically had to cobble together a new life for myself after five years spent mainly with her (two years living together) and deal with all the emotional fallout from the break-up as well as the practicalities of moving out of the flat and finding a new place to live. It’s been shit but I think I’m through the worst of it, in large part thanks to the help and support of friends, work colleagues and family who know who they are even if they don’t read this blog*. I recommend asking for help from the people around you when you’re in trouble. Having been raised in the male social category it doesn’t come easy to me (keep your head down, grit your teeth and plough on through without complaining…) but it has definitely benefited my relationships with the people I chose to ‘lean’ on in this way. Nothing major, just a few favours here & there and asking that they make time to see me for a chat or to go out of an evening or something. It’s nice to feel needed – I know from doing the same for others in the past. And those who don’t pull through for you? Well… you’ve learned something important about the strength of that particular bond.

So anyway, there were a few things that fired up my writing urges – refugees, media lies, workplace politics, human rewilding vs. conservationist misanthropy (providing the inspiration for my first ever song!), Zika & GM mosquitoes, a personal experience of greenwashing and some other things – but I just didn’t have the energy to follow through and actually put them up here. Grim winter weather hasn’t helped either. But I’ve felt a few things changing lately and this evening for some reason the optimism has gone from flicker to a low flame, so I figured I should at least promise to start talking more often here before it dies back down again.

I appreciate your sticking with me in the meantime while I muddle through as best I can.



* – but for those who do: Thank You! Especially to Wise Auntie/Sister Cucumber who guided me through the worst of it via email, and to cousin N, friends O&G and R and my immediate family who took on the task in the Real World.

The Chestnut Soup Revolution

November 16, 2014


If we want to free ourselves from this omnicidal nightmare, and create an alternative way of life that is sustainable and free of class divisions and all forms of domination, then we must dispossess the dispossessors, and take back our means of subsistence. – Stephanie McMillan

(I’m planning to write about this topic in greater depth for potential publication, so for now I’ll just put up a few photos, minimal commentary and quotes.)

How did the unofficial nut harvest go this year?


Not bad. No acorns and just a few green hazelnuts but a good haul of walnuts (mum helped out with the harvest so she took about 1/2 a plastic bag’s worth on top of the above), quite a few beechnuts and a decent load of sweet chestnut from the local park and complemented by some big beauties from my parents’ holiday in Brittany. The above picture, taken on a rare sunny day on the living room carpet where they’ve been slowly drying out near the radiator for the last month or so (thanks to H for her tolerance and understanding!), was after I had already processed about 1kg of the chestnuts which I used to make a big batch of soup.


I adapted the recipe from one in Pamela Michael’s Edible Wild Plants and Herbs, doubling her quantities to:

1kg chestnuts
2 onions
2 carrots
50g butter
2l chicken stock

I also added one potato, diced into small pieces, and some sage and rosemary.

The chestnuts and veg got ‘sweated’ in the melted butter on a low heat for around 10mins before I added the 2l water with a chicken stock cube crumbled and stirred in straight after. This was brought to the boil and left on a steady simmer for about 45mins (longer than the half hour Michael advises to allow for the extra bulk). Then I added salt and pepper and blitzed it roughly with the soup wand, leaving a few chunky bits of chestnut for variety of texture:




The rest was allowed to cool, poured into an old ice cream tub and put in the fridge. Over the following week I heated up batches on the stove in the morning and took it to work in my trusty food thermos for some outstandingly satisfying hot lunches just as the Autumn cold was finally starting to kick in (it took its time this year). Sweet, starchy and filling, with a slight astringency probably due to the inner skins which I couldn’t be bothered to peel off properly.

Here’s a great article originally from The Cambridge History of Food (they had it up on their site in full but have since taken it down) on the history of chestnut consumption in Europe, where until quite recently it served as a staple food for much of the peasantry:

[In] the sixteenth century, we discover that “an infinity of people live on nothing else but this fruit [the chestnut]” (Estienne and Liébault 1583), and in the nineteenth century an Italian agronomist, describing Tuscany, wrote that “the fruit of the chestnut tree is practically the sole subsistence of our highlanders” (Targioni-Tozzetti 1802, Vol. 3: 154). A bit later on, Frédéric Le Play (1879, Vol. 1: 310) noted that “chestnuts almost exclusively nourish entire populations for half a year; in the European system they alone are a temporary but complete substitution for cereals.” And in the twentieth century, the Italian author of a well-known book of plant-alimentation history mentioned that chestnuts not only were collected to be eaten as nuts but could also be ground into flour for bread making (Maurizio 1932). He was referring to the “wooden bread” that was consumed daily in Corsica until well into the twentieth century (Bruneton-Governatori 1984). Clearly, then, chestnuts have played an important role in sustaining large numbers of people over the millennia of recorded history (Bourdeau 1894).


When we pause to consider that our sources place the daily consumption of chestnuts by an individual at between 1 and 2 kilograms, we can quickly understand why the chestnut qualifies as a staple food. And like such staples as wheat or potatoes, chestnuts can be prepared in countless ways. Corsican tradition, for example, calls for 22 different types of dishes made from chestnut flour to be served on a wedding day (Robiquet 1835). When fresh, chestnuts can be eaten raw, boiled, baked, and roasted (roasted chestnuts were sold on the streets of Rome in the sixteenth century and are still sold on the streets of European towns in the wintertime).

Despite the fact that planting and maintaining chestnut ‘orchards’ took a minimal amount of energy, especially when you compare it to the massive effort required to grow annual grain crops, what takes up the time (as I’ve found) is processing:

Fresh chestnuts constituted the bulk of the diet for those who harvested them until about mid-January — about as long as they could safely be kept. But before they could be eaten, the nuts had to be extracted from their rigid shell and stripped of their bitter and astringent skin. This is a relatively easy procedure when chestnuts are roasted, but generally they were boiled. Peeling chestnuts was usually done by men in front of the fire during the long evenings of autumn and winter. To peel 2 kg of raw chestnuts (the average daily consumption per adult in the first part of the nineteenth century) required about 40 minutes. Therefore, some three hours, or more, of chestnut peeling was required for the average rural family of five. The next morning around 6 A.M. the chestnuts, along with some vegetables, were put into a pot to begin boiling for the day’s main meal.

For my soup I spent about two hours over consecutive evenings peeling the nuts in front of the computer screen – although progress would have been faster if I hadn’t needed to throw away so many mouldy or worm-eaten ones (I got to the local ones too late). It’s not an unpleasant activity in and of itself, but I can easily imagine getting sick of it if it was something I had to do every evening for months on end. I’m guessing what made it more bearable was the social aspect where all the peeling would be accompanied by jokes, stories, games, gossip, banter, maybe even singing. Sadly until I get my tribe together I have to rely on videos from the internet* to fill in some of those empty spaces…

Here’s my setup FYI, working from left to right:


I picked up the knife for €5 from a specialist shop in the Auvergne, where we went on holiday over the summer. It’s supposedly purposely designed for peeling chestnuts and garlic, and I’m just about getting the hang of it so’s I don’t spike or carve my thumb on every other nut. It’s a sharp little bugger!


For the rest of them I’ll probably make another batch of soup, maybe roast some in the oven, add to last year’s small bag of flour or peel some properly and put them in the freezer for Christmas.

It’s a good thing to do every Autumn – plugging yourself directly into personal subsistence activities so for at least some of your meals you can say that you were part of the process of cultivation, harvesting and consumption at every stage, thus taking back control over a small part of this fundamentally important aspect of your life. To expand it’s full revolutionary potential (as McMillan suggests) would entail things like protection of existing productive environments, fighting for access and/or control of land where more trees could be planted, and working to make this foraging subsistence (alongside other more intensive forms like allotments, smallholdings etc.) a greater part of community life. When you regain that kind of autonomy over your own lives, then the power structure loses an important tool of manipulative control – do what we say or starve – so it’s one step closer to the kinds of revolutionary social upheavals that are necessary to halt the destruction of the living planet.

Anyway, that’s what I find myself thinking in the evenings lately.



* – Check out the ‘Earth at Risk’ lectures currently up on youtube, especially the breathtaking radicalism of Stephanie McMillan, from where this post’s opening quote comes from. I think I’ll end up buying the DVD too.

A few words about Gaza

August 11, 2014

It’s about Land. Israel is a colonialist settler state supported by the US and the other usual western powers. It has been expanding its borders since its violent inception:

As such the plight of the Palestinians bears many resemblances to the plight of indigenous cultures across the globe, and what they’re resisting, at the end of the day, is the attempted annihilation of their culture and the termination of their way of life (if not their lives). In other words: genocide. Fittingly Israel’s most unwavering support comes from nations likewise built on the theft of land from – and the wholesale slaughter of – indigenous populations: the US, Australia, Canada, followed closely by the expansionist post-imperial states, most notably the UK (which waged its own genocidal campaigns on ‘its’ home soil against the Scots, the Welsh, the Irish as well as the English peasantry):

Bar chart showing the UK arms industry's largest export markets in 2013

Why such eagerness to supply these killers with their weaponry? UK backing of Israel goes way back, and the reasons haven’t changed. Writes historian Mark Curtis:

[I]t was argued in files from 1969 that, even given Britain’s massive stake in oil in the Middle East and the subsequent need to keep friendly relations with Arab despots, Britain’s economic interests in Israel were also a factor. The Joint Intelligence Committee reported in 1969 that:

rapid industrialisation [in Israel] is taking place in fields where British industry can readily supply the necessary capital goods … Israel is already a valuable trading partner with a considerable future potential in the industrial areas where we want to develop Britain as a major world-wide manufacturer and supplier.

Britain’s ambassador to Israel added that:

Israel is already a valuable trading partner for Britain, and … there is a high future potential for our economic relations with her … On the other hand, it seems hard to avoid the conclusion … that our prospects for profitable economic dealing with the Arab states are at best static, and may indeed over the long term inevitably decline.

If this was the case then, it is even more so now, as Britain steps up its trade with Israel, especially in new technologies. It is this priority, together with maintaining special relations with Washington, that defines Whitehall’s stance on the plight of the Palestinians. (Unpeople: Britain’s Secret Human Rights Abuses, p.157)

Basically they’re white folks like us, and we can do business with them, especially if they stop those uppity Arab nationalists from trying to hold on to their own resources. In related news ‘the [most recent] Israeli offensive on the blockaded Gaza Strip has left 134 factories completely destroyed, causing more than $47 million in direct losses and rendering 30,000 workers jobless‘. In other words, they are destroying what’s left of their subsistence base, their only means of independent survival (the illegal settlements have gobbled up most of the land best suited to cultivation, and the destruction of olive groves by specially designed bulldozers has been part of the sadistic collective punishment).

You could do worse than watch this Democracy Now interview with Noam Chomsky for a little more background and honest description of what’s going on in Palestine. Here’s the key passage:

Israeli experts have calculated in detail exactly how many calories, literally, Gazans need to survive. And if you look at the sanctions that they impose, they’re grotesque. I mean, even John Kerry condemned them bitterly. They’re sadistic. Just enough calories to survive. And, of course, it is partly metaphoric, because it means just enough material coming in through the tunnels so that they don’t totally die. Israel restricts medicines, but you have to allow a little trickle in. When I was there right before the November 2012 assault, [I] visited the Khan Younis hospital, and the director showed us that there’s—they don’t even have simple medicines, but they have something. And the same is true with all aspects of it. Keep them on a diet, literally. And the reason is—very simple, and they pretty much said it: “If they die, it’s not going to look good for Israel. We may claim that we’re not the occupying power, but the rest of the world doesn’t agree. Even the United States doesn’t agree. We are the occupying power. And if we kill off the population under occupation, [it’s] not going to look good.” It’s not the 19th century, when, as the U.S. expanded over what’s its national territory, it pretty much exterminated the indigenous population. Well, by 19th century’s imperial standards, that was unproblematic. This is a little different today. You can’t exterminate the population in the territories that you occupy. That’s the dovish position, Weissglas. The hawkish position is Eiland, which you quoted: Let’s just kill them off. [“You cannot win against an effective guerrilla organization when on the one hand, you are fighting them, and on the other hand, you continue to supply them with water and food and gas and electricity. Israel should have declared a war against the de facto state of Gaza, and if there is misery and starvation in Gaza, it might lead the other side to make such hard decisions.”]

The indigenous struggle, I’m thinking, should not be seen as referring only to tribes on the frontiers of civilisation, but as something ongoing in the living situations of the poor and disenfranchised who make up the lower ranks of the civilised. At base is some element of control over your own life, which grants a certain sense of security. This might come from growing or gathering your own food or it might come from a reasonably steady job in a factory (it might have to come that way if you’ve been shunted off the land through enclosure or other means). But the powers-that-be hate this kind of independence: they want you insecure, they want you dependent – on them and the ‘services’ they provide (at such a reasonable cost) – that way they’ve got you where they want you: working your fingers to the bone to satisfy their insane fantasies of wealth, notoriety and domination*.

That’s why the phrase ‘we’re all Palestinians now’ makes sense to me.


A few more words about resistance.

Tim Holmes has an excellent article on the backlash against Lib Dem MP David Ward who made the mildest possible attempt to empathise with the Palestinian people and try to understand the motivation of those who choose violent means of resistance. He tweeted: ‘The big question is – if I lived in #Gaza would I fire a rocket? – probably yes’ and all hell broke loose in the dominant political culture with near unanimous calls for his expulsion from the party and one report to the police from Tory MP Nadim Zahawi for supposed ‘encouragement of terrorism’.

As Holmes points out this provides a textbook example of a phenomenon memorably identified in the ‘premises’ of Derrick Jensen’s 2006 book, Endgame:

Premise Four: Civilization is based on a clearly defined and widely accepted yet often unarticulated hierarchy. Violence done by those higher on the hierarchy to those lower is nearly always invisible, that is, unnoticed. When it is noticed, it is fully rationalized. Violence done by those lower on the hierarchy to those higher is unthinkable, and when it does occur is regarded with shock, horror, and the fetishization of the victims. (link)

Do I need to explain how this applies to the Israel-Palestine conflict? If you’ve paid any attention to corporate media coverage over the last few weeks you can’t fail to have noticed the prominence given to Israeli deaths, funerals, grieving relatives etc. – even when these were soldiers killed whilst invading and brutalising Gaza – and only token gestures offered to Palestinian victims with Israeli justifications and denials given full prominence (C4 news presenter Jon Snow followed an analysis-free expression of compassion for Palestinian civilians with an interview a few days later of a Hamas official which attempted to make the issue entirely about their response: ‘Why are you encouraging [Israel] by continuing to fire your ineffective rockets?’) Feelings of empathy have been shepherded towards the Israeli population suffering the indignity of air raid sirens and bomb shelters, cowering in fear from the threat of rocket attacks. “Would you put up with this happening to you in your own home?” Except it isn’t their fucking home! They live in occupied territory which was stolen from the original inhabitants. Obviously they should have known to expect some form of reprisal. Meanwhile the colossal violence meted out on their behalf apparently merits little or no empathic outreach. No shrieks of ‘Responsibility to Protect’ here. No comparison to the Blitz or the Nazi occupation of Europe. And yet we should all be worried because another reason we’re all Palestinians is that Gaza and the occupied territories are where the elites road test all their military hardware as well as their techniques for crowd control and suppression of dissent (sorry I don’t have a source for this – I’ve heard it argued in various places, with specific examples of tactics and hardware used against UK demonstrators as well as the lucrative ‘battle tested’ stamp of approval for military technology). They have it over there and soon we’ll have it over here…

So yes, resistance. Chomsky argues that the primary goal should be to minimise, or at least not worsen the suffering of the victims, but makes the crucial point that it’s not for outsiders to dictate how Palestinians will or will not respond:

it’s very easy to recommend to victims, “You be nice guys.” That’s cheap. Even if it’s correct, it’s cheap. What matters is what we say about ourselves. Are we going to be nice guys? That’s the important thing, particularly when it’s the United States, the country which, quite rightly, is regarded by the—internationally as the leading threat to world peace, and the decisive threat in the Israeli case.

But he appears to believe that strict nonviolence is the best strategy in this instance (albeit a focus on Israeli nonviolence). At least his reasons for discouraging a violent response are apparently tactical rather than ideological. Other commentators have noted the reluctance of the Israeli public to tolerate military casualties. It seems that militants have gotten better at exacting a toll on ground troop invasions – around 65 this time and not all through friendly fire for a change. Now it might jeapardise my future career prospects in politics to say this but… Good. They got what was coming to them. A soldier invading another sovereign territory on a brutal mission of collective punishment, involving shelling of schools, hospitals, mosques, UN shelters and the levelling of whole neighbourhoods, is fair game if anyone is. If higher casualty rates lead to a greater reluctance to pursue similar tactics in the future, so much the better.

But maybe that’s just me, and I leave Palestinian activists and civilians to make their own decisions and trust them to know how best to react in their situation, of which, I admit, I have only the dimmest comprehension.


* – Although, as Chomsky cautions, there are times when the occupying power might not even want you for slave labour. They might want you out of the picture permanently:

In the Occupied Territories, what Israel is doing is much worse than apartheid. To call it apartheid is a gift to Israel, at least if by “apartheid” you mean South African-style apartheid. What’s happening in the Occupied Territories is much worse. There’s a crucial difference. The South African Nationalists needed the black population. That was their workforce. It was 85 percent of the workforce of the population, and that was basically their workforce. They needed them. They had to sustain them. The bantustans were horrifying, but South Africa did try to sustain them. They didn’t put them on a diet. They tried to keep them strong enough to do the work that they needed for the country. They tried to get international support for the bantustans.

The Israeli relationship to the Palestinians in the Occupied Territories is totally different. They just don’t want them. They want them out, or at least in prison. And they’re acting that way. That’s a very striking difference, which means that the apartheid analogy, South African apartheid, to the Occupied Territories is just a gift to Israeli violence. (ibid.)

Megafauna and Misanthropy

May 21, 2014

So I should probably say something about this article which George Monbiot wrote back in March: ‘Destroyer of Worlds‘. Quite a few writers I respect have been passing it on with apparent approval and no qualifying remarks about its … er, shall we say one-sidedness, bias towards premature conclusions, crass provocative rhetoric, deep misanthropy and/or implicit racism towards indigenous people?? I mean, I know he must be under pressure to keep up his pageviews with suitably controversial opinions but this was a real hatchet job IMHO. Just look at the strap line:

New research suggests there was no state of grace: for two million years humankind has been the natural world’s nemesis.

I found it a chore to go ahead and read the rest of the article after such a ridiculous opening line. New research = all well and good. Author’s interpretation rammed down my throat = no thanks, go away. Who has spoken about a ‘state of grace’? What is ‘the natural world’ and how can it have a ‘nemesis’ from within its own member species? If you take the article as a whole as a confession of how Monbiot feels – a sorrow for the loss of extinct megafauna coupled with a kind of hatred towards those he considers responsible for their demise – then, well that’s fair enough. But he insists on positioning it as an aggressive demand that the reader simply must share his reaction:

This article, if you have any love for the world, will inject you with a venom – a soul-scraping sadness – without an obvious antidote.

I must hate the world then, because, while I was interested to learn about the new findings and the ongoing debate about the Pleistocene megafauna, the only ‘scraping’ I felt after reading this article was a kind of deep irritation. Not so much an injection of venom, rather a kind of allergen resulting in a short-lived rash or hives or something. Didn’t see it on my soul though – maybe hidden on the back of my neck somewhere… I guess I was annoyed because I was just shaping up to take a look at this topic myself (what with my interest in aboriginal Britons and hunter-gatherer people more generally) but, just as the sediment was starting to settle enough for me to begin my careful examinations, along comes old George to jump feet first into the exact spot I was going to look at, muddying it beyond repair. FFS, now what am I supposed to do?

I tried going through a few of the scientific articles cited, went to the Oxford Megafauna Conference website and read the linked press articles and blog pieces and even tried listening to one of the talks (most of them are available on this page) before giving up after five minutes because the sound level was too low and I wasn’t really understanding what was being said anyway (I am still intending to go back and try to make sense of it at some point). There is plenty to give pause for thought admittedly, for example the far-reaching ecological effects of animal species like elephants and rhinos and how their disappearance would have drastically altered the environment of prehistoric Britain. But again the attribution of blame all seemed quite one-sided, and while there were many aknowledgements that some view climate change as the main contributing factor to these extinctions, these arguments were not presented in any depth or refuted on their own terms (although I may well have missed something). A BBC news report on the conference gave a more balanced appraisal, with conference organiser professor Yadvinder Malhi offering a few concessions:

One area that has proved to be somewhat divisive within the scientific community is whether the demise of many large species was the result of changes to the global climate system or human activity.

Two presentations at the Megafauna and Ecosystem Function from the Pleistocene to the Anthropocene conference presented data from around the globe that looked at when species extinctions were recorded, and whether this coincided with the arrival of humans or a significant event in the climate record.

Both presentations – one by Lewis Bartlett from the University of Exeter (audio link), the other by Chris Sandom from the universities of Oxford and Aarhus (audio link) – concluded that, on a global scale, human arrival was a “decisive factor”. In other words, the creatures were hunted and displaced until they became extinct.

“When you look at the global picture with a consistent set of data, it is very hard to argue against a strong human role,” said Prof Malhi.

But he added: “It has been an area that has been hugely contentious for a long time, so I am sure there will be people who will say that the issue is still unsettled.”

I found a blog entry on Malhi’s website where he makes some further measured remarks, while making clear that he broadly agrees with Monbiot’s stance:

I find the evidence that humans had the primary role in causing the Pleistocene extinctions pretty convincing (with the possible exception of Eurasia, where climate change drove down populations in refugia and humans played a role in preventing these species from bouncing back as they had done in previous periods of climate change).

As for what it means for our sense of our place in nature, I think Monbiot is right in identifying that there never was a golden age in our relationship with the rest of nature. Probably for millions of years and certainly for tens of thousands of years we have been a new kind of superpredator, and thereby been disrupting ecosystems around us and driving species to extinction, either directly through hunting or indirectly through habitat change and trophic cascades. This does not negate our need to reverse the tide of destruction, but it is perhaps better to do so with the wide-eyed clarity of understanding the deep history of our impact on the environment than has accompanied our rise as a species, rather than harking back to a prehistoric golden age that never was.

Again with this ‘golden age’, ‘state of grace’ stuff. Who are he & Monbiot arguing with, Rousseau? Wordsworth? Their own former selves? Or maybe it’s just a strawman. I haven’t heard even the most wild-eyed of modern primitivists speak in that kind of unreserved way about past cultures. Also I’m seeing a strong emotional charge as they deliver their verdict about the human species. It sounds like condemnation or moral reproach, with an urging towards better behaviour in the future. Monbiot, an advocate for nuclear power*, pins his hopes on human ‘ingenuity’, laying it on thick in his closing paragraph:

Is this all we are? A diminutive monster that can leave no door closed, no hiding place intact, that is now doing to the great beasts of the sea what we did so long ago to the great beasts of the land? Or can we stop? Can we use our ingenuity, which for two million years has turned so inventively to destruction, to defy our evolutionary history?

I can’t help wondering if they would describe other species in similar terms. Daniel Quinn once pointed to the evolution of big cats as an analagous process of cascading extinctions stemming from the introduction of a new species:

Whenever a new species makes its appearance in the world, adjustments occur throughout the community of life­­­ and some of these adjustments are fatal for some species. For example, when the swift, powerful hunters of the cat family appeared late in the Eocene, the repercussions of this event were experienced throughout the community ­­­ sometimes as extinction. Species of “easy prey” became extinct because they couldn’t reproduce fast enough to replace the individuals the cats were taking. Some of the cats’ competitors also became extinct, for the simple reason that they COULDN’T compete ­ they just weren’t big enough or fast enough. This appearance and disappearance of species is precisely what evolution is all about, after all.

See? There never was a golden age in the relationship of big cats to the rest of nature! How laughable it would seem to describe prehistoric cats as ‘destroyers’, ‘the natural world’s nemesis’, responsible for a ‘killing spree’ or ‘blitzkrieg’ (in the absurd terminology of Paul S. Martin, the originator of the Overkill hypothesis). Perhaps they too had a ‘need to reverse the tide of destruction’ caused by their activities? Well, I wouldn’t know about that, but clearly their behaviour caused disturbance and disruption; they had ‘an impact on the environment’ but somehow this doesn’t seem like such a reprehensible thing when put into their context. But apparently we’re supposed to be better than that. When we do exactly the same things it’s proof that there’s something fundamentally different, even alien about us.

That said, I do think there exists a fundamental difference between extinctions caused by introduced or newly evolved species and the driving force behind the current extinction crisis. Monbiot tries to elide the two by comparing the alleged human responsibility for Pleistocene extinctions to modern poachers in Africa:

And still we have not stopped. Poaching has reduced the population of African forest elephants by 65% since 2002(17).

But prehistoric hunters would have killed megafauna for basic subsistence purposes – mainly food, clothing and tools, while those hunting them today do so to satisfy a demand in global capitalist markets for ivory – a nonessential luxury good (likewise with the overfishing of the ‘great beasts of the sea’: those giant trawlers aren’t out there to feed people, they’re out there to feed the insatiable markets – a crucial difference). Alienated from the land, their subsistence comes primarily from money and whatever means are necessary to get it. Hunter-gatherers have strong incentives to conserve and form longterm relationships with their prey species if possible, while I’ve heard it said that poachers and the industry that they supply actually have a motive to completely wipe the species out, as this would cause scarcity and a subsequent leap in the monetary value of their products. But, as Quinn puts it:

If ancient foragers hunted any species to extinction, it certainly wasn’t because they wanted to exterminate their own food supply! (ibid.)

So yes, while mindful of the backfire effect†, I’m not seeing much here to challenge my basic understanding of humanity as a species much like any other species – causing disturbance, disruption, having an impact, perhaps even reshuffling the ecological deck in drastic ways, as we’ve come to expect from creatures at the top of the food chain – but implacable, irredeemable enemies of the living world? No. In order to draw those kinds of conclusions you have to willfully ignore all the examples where human cultures have managed to live in highly diverse environments for long periods of time without causing any damage – indeed, where their presence has been shown to actually enrich the other-than-human life around them. See for example this piece on Survival International, which contains the information that, according to the WWF, ‘80% of the world’s richest ‘ecoregions’ are inhabited by indigenous communities.’

Long before the word ‘conservation’ was coined, tribal peoples had developed highly effective measures for maintaining the richness of their land.

Their guardianship of the land includes practices such as taboos, crop-rotation systems, seasonal hunting bans and sacred groves. If they pillage their land, over-fish their rivers or over-harvest their timber they, and the spirits they revere, will suffer.

Taboos are deeply ingrained in many tribal cultures, serving both to maintain the social order and to protect the resources on which the community depends.

The result of these taboos and practices is an effective rationing of the resources in the tribe’s territory, giving a rich diversity of plants and animals the time and space to flourish.

This is how native cultures behave – they have a strong, ancestral connection to a specific place or multiple places between which they make seasonal migrations; they’re not going anywhere in a hurry so they have to learn to get along with the neighbours and the wider community. The land gives them life, so they can’t wreck it without impoverishing themselves or turning into wandering, placeless orphans. But then, human populations – like any other plant or animal populations – also migrate to entirely new environments, in which case the old laws don’t always apply and a whole new set of behaviours might have to be learned. That’s when the most damage can happen. Jason Godesky described the scenario in a way that has stuck with me over the years‡:

Feral animals often cause terrible disturbances in their ecologies, because they are basically invasive species. Invasive species always cause disturbances, precisely because they have no web of relationship: they have no predators, so their numbers proliferate; they have not co-evolved with their food sources and neighboring flora and fauna, so they may over-eat, trample, or diminish the ecology. But this situation does not last forever. Over time, other predators may learn that a feral species is good to eat, and begin predating them. The hardier plants that can survive being trampled and [eaten] by these species proliferate. In general, feral animals are eventually woven into the ecology; they cease to be invasive, and become native.

Becoming biologically native is a process that often takes thousands of years. Culture is a means by which we can speed that process considerably. When the Indians’ ancestors entered the Americas, they did so as an invasive species. While the “overkill” hypothesis has been vastly overstated, it’s also undeniably true that the introduction of a new invasive species of alpha predator tipped many species over the edge. The process was difficult and many species that were already ailing were tipped into extinction, but ultimately, this invasive species became native. Culture allowed humans to enter into relationships with other species far more quickly than genetic evolution alone would have allowed. American Indians are in every meaningful sense “native”—they have a relationship with the ecology, or to put it more strongly, they are part of that ecology.

Indeed, this explains the colossal destructive capacity of the dominant civilised culture because we steadfastly refuse to blend in, become indigenous or rewild, and until we do there will be the same fundamental difference between us and most of the other cultures that have ever existed; between us and all creatures that have survived and continued to exist in the long term. Godesky again:

While the Inuit and related peoples came as wild humans seeking a new home, and making themselves native to it by using their culture to create new relationships there, the domesticated system did not come to migrate, but to conquer. Domesticated humans use their culture to precisely the opposite end: to actively resist becoming native, and to remain as invasive as possible, as long as possible. We do not seek to weave ourselves into a new ecology, but rather, to uproot that ecology and replace it with our own, to plow it under and plant rows of our own crops there, instead. Naturally, such goals can never be perfectly realized, but we have succeeded far more than we have failed, and it explains why, given the same amount of time, there is no doubt that the Inuit and their neighbors are native, while there is equally no doubt that Europeans remain invasive. (ibid.)

I recently came across a book with lots of useful material in it pertaining to this subject. It seems there is now a whole academic discipline dedicated to exploring the relation of human cultures to ecosystems – called ‘Historical Ecology‘. The editor of the book (a collection of pieces by writers and researchers from many different fields called Advances in Historical Ecology), William Balée has a very interesting opening chapter detailing the ‘premises and postulates’ of the discipline. Here are the latter, briefly stated:

(1) Much, if not all, of the nonhuman biosphere has been affected by human activity. (2) Human activity does not necessarily lead to degradation of the nonhuman biosphere and the extinction of species, nor does it necessarily create a more habitable biosphere for humans and other life forms by increasing the abundance and speciosity of these. (3) Different kinds of sociopolitical and economic systems (or political economies) in particular regional contexts tend to result in qualitatively unlike effects on the biosphere, on the abundance and speciosity of nonhuman lifeforms, and on the historical trajectory of subsequent human sociopolitical and economic systems (or political economies) in the same regions. (4) Human communities and cultures together with the landscapes and regions with which they interact over time can be understood as total phenomena.

I recommend reading the whole article if you’d like to see these points fleshed out in a more readable fashion – it’s online here (pdf). The juicy part for me was where he compares two rival views of humanity: ‘Ecologically Noble Savage’ vs. ‘Homo Devastans‘:

The Ecologically Noble Savage doctrine holds that it is human nature to be custodial of the environment, the relationship becoming corrupted only after the rise or intrusion of civilization. The doctrine of Homo devastans, in contrast, holds humankind itself accountable for the destruction of natural habitats and of other species. These opposed dogmas have been applied to non-state-level societies from which some researchers have sought to promote or deconstruct specific viewpoints on human nature. Both views require the demonstration of sociocultural universals; either would become a mere shibboleth with proof of a single counterexample. It is clear that both views have converts in the scientific community today. Yet research in historical ecology seems to support neither view, just as sociocultural universals based on the juxtaposition of biology, language, and culture have been continuously proven to be erroneous since the time of Franz Boas.

Many modern environmentalists seem most likely to assume the existence of Homo devastans. When referring to some “panhistorical, cross-cultural, and ultimately destructive human ‘nature,’ ” according to Alice Ingerson, her environmentalist students really meant the world capitalist system. Many environmentalists, evidently, do not consider the peoples of nonstate, egalitarian societies to make up part of that abstraction formerly called “Man.” (pp.16-17)

I guess that puts me firmly in the ENS camp then… The examples of beneficial human activities include fire setting (when this results in niche ecosystems and/or minimisation of catastrophic wildfires), the creation of rich shell midden mounds by coastal foragers, species-rich ‘anthropogenic’ forests in Africa and the Amazon (see also: terra preta) and increased diversity in cultivated crops (eg: potatoes). The ‘devastans’ crowd have the overkill theory (such as it stands), and extinction of island species in Polynesia, Melanesia and Australasia. However:

[…] this increased poverty of the flora and fauna did not result solely from human nature, for it can be demonstrated that humans have not everywhere been associated with diminished diversity of other life forms […] Rather, Polynesia suffered lowered biodiversity partly because of the peculiarities of island environments […] Individual islands, unlike regions and continents, tend to be high in endemic species over small expanses of land. In Polynesia, may of these species evolved over millions of years before human arrival within the last 2,500 years; therefore, many species were unusually susceptible to extirpation by perturbations of the environment caused by humans and perhaps other animals (especially introduced animals). (p.22)

Otherwise the people arguing this way will find most of the evidence to support their viewpoint by looking first and foremost to their own societies:

With the exception of certain island societies, therefore, the only solid evidence for a human association in certain regions with reduced biodiversity and decreased habitability for other life forms comes from state societies, old and new. (p.23)

(Though this was published in 1998, so there may well be more examples to draw upon by now – something tells me leavergirl will drop by to remind me about the depredations of settled forager cultures in the Middle East 10-12,000 years ago – set us straight V!) Personally speaking that’s the only thing I feel injecting me with venom and scraping at my soul on a daily basis: being born into this culture with so few redeeming features and on such a clear warpath against the rest of the living world; with no choice but to accept its dictates if I want food and a roof over my head, and with my every activity within its confines connected in some way to a cluster of appalling, routine atrocities.

I’d better finish with the ‘implicit racism’ charge. Hopefully those of you reading this will know by now that modern indigenous people are not ‘living fossils’ subsisting in exactly the same ways as prehistoric hunter-gatherers**. I really doubt, however, that the majority of the public understands this point, so when articles get published depicting early man as a ruthless, unthinking killer, this characterisation spills over effortlessly in most peoples’ minds onto those tribal people that are still managing to cling onto survival today. Pretending that all humans and human cultures behave in the same way (destructive, ecocidal), obscuring essential differences between types of social organisation, and ignoring evidence of beneficial relationships between humans and the rest of the biosphere provides an important propaganda function because it gives the current perpetrators of environmental dismemberment carte blanche to continue as they have been doing – because “it’s just human nature, whaddaya gonna do?” Similarly, while not always in a position to refute their arguments, or even when persuaded by their logic and the evidence they present, I still feel very uneasy when I read popular science writers like Jared Diamond, Charles Mann, Tim Flannery etc. on subjects like smallpox epidemics and the false illusion of fecundity in post-conquest N.America, or alleged ecological damage by early aboriginal Australians, because I can see how these discussions are a gift to those who want to minimise or deny genocide, justify ongoing abuses against tribal people, or again excuse the behaviour of the dominant society because of that kind of destructiveness being supposedly built into our DNA. How irresponsible to refer to aborigines as ‘future eaters‘ at a time when their fragile communities are under renewed assault from the Australian state††! We don’t have a surviving indigenous population in the British Isles, so George Monbiot can get away with saying what he says without a direct response from them; without studied examples of positive aspects of their way of life springing instantly to the minds of his readers. What a curious silence when those who would disagree cannot because they are extinct. And how strange that some should feel the need to kick them so many millenia after they passed. There must be something really subversive about this ‘state of grace’ idea… Anyway, for now I’m happy to take offence on their behalf (!), and will continue to look into how they lived in this place and see what lessons they still have to teach.


* – I don’t mean this as an ad hom, just as a worrying example of the kind of ‘ingenuity’ GM considers acceptable. Check out his reasoning in these articles if you like, or if you have the time (he first ‘comes out’ as pro-nuclear in March 2011, in the wake of the Fukushima disaster).

† – ‘The Misconception: When your beliefs are challenged with facts, you alter your opinions and incorporate the new information into your thinking.

The Truth: When your deepest convictions are challenged by contradictory evidence, your beliefs get stronger.’ (link)

‡ – And which I refuse to abandon!

** -If this is news to you I recommend reading about the response of various indigenous people to Jared Diamond’s recent book, The World Until Yesterday in this article.

†† – Read John Pilger: ‘ Once again, Australia is stealing its Indigenous children‘ or track down his recent documentary film, Utopia.

RIP Ambrósio Vilhalva

December 12, 2013

Via Vanessa and the excellent Survival International some shocking news and a reminder that, for some, counterrevolutionary activity is serious business – not a luxury or middle-class hobby* but a way of life and, ultimately, a necessity for survival. When your culture hasn’t been fully metabolised into the global monoculture this also makes it very dangerous (though arguably not as dangerous as the loss that would come from lying down and giving up your whole identity):

Guarani Indian leader and film-star Ambrósio Vilhalva was murdered on Sunday night, after decades of campaigning for his tribe’s right to live on their ancestral land.

Ambrósio was reportedly stabbed at the entrance to his community, known as Guyra Roká, in Brazil’s Mato Grosso do Sul state. He was found dead in his hut, with multiple knife wounds. He had been repeatedly threatened in recent months. (link)

I remember being impressed by his performance in the film ‘Birdwatchers‘ which poignantly depicts the struggle of one band of Guarani people to reclaim their ancestral land from a sugarcane rancher. For some reason this made his killing more incomprehensible, more appalling to me. Surely having gained some success and international recognition as an actor would offer some protection against this kind of fate? Apparently not enough to put off those who wanted to crush his personal resistance, as well as the wider refusal of his culture to give in to the encroachments of civilisation:

In the last 500 years virtually all the Guarani’s land in Mato Grosso do Sul state has been taken from them.

Waves of deforestation have converted the once-fertile Guarani homeland into a vast network of cattle ranches, and sugar cane plantations for Brazil’s biofuels market.

Many of the Guarani were herded into small reservations, which are now chronically overcrowded. In the Dourados reserve, for example, 12,000 Indians are living on little more than 3,000 hectares.

The destruction of the forest has meant that hunting and fishing are no longer possible, and there is barely enough land even to plant crops. (link)

(Yes, they derive some of their subsistence from agriculture – at the time of first contact with Europeans ‘they were sedentary and agricultural, subsisting largely on manioc, maize, wild game, and honey’ according to Wikipedia. So this isn’t a ‘pure’ agricultural counterrevolution – actually I doubt there ever was one as I think practically all human peoples ever encountered have practiced some form of cultivation – but I’m guessing vast field monocrops and total deforestation would be entirely alien to them all the same.)

Vilhava is not the first Guarani Indian to be murdered in these circumstances. From SI’s page again we hear of a story strikingly similar to the plotline of ‘Birdwatchers’:

The killing of Guarani leader Marcos Veron in 2003 was a tragic but all too typical example of the violence that his people are subject to.

Mr Veron, aged around 70, was the leader of the Guarani-Kaiowá community 
of Takuára. For fifty years his people had been trying to recover a small piece of their ancestral land, after it was seized by a wealthy Brazilian and turned into a vast cattle ranch. Most of the forest that once covered the area had since been cleared.

In April 1997, desperate after years of lobbying the government in vain, Marcos led his community back onto the ranch. They began to rebuild their houses, and could plant their own crops again.

But the rancher who had occupied the area went to court, and a judge ordered the Indians out.

In October 2001, more than one hundred heavily armed police and soldiers forced the Indians to leave their land once more. They eventually ended up living under plastic sheets by the side of a highway.

While still in Takuára, Marcos said, ‘This here is my life, my soul. If 
you take me away from this land, you take my life.’

His words came 
prophetically and tragically true early in 2003, when, during another attempt to return peacefully to his land, he was viciously beaten by employees of the rancher. He died a few hours later.

What do these happenings tell us about the stirrings of counterrevolutionary thought and action in the modern centers of Empire, where traditional peoples were overrun centuries, millennia ago? Should I be worried about the local rapeseed farmer killing me in my sleep because I harvest acorns, nettles and hawthorn berries from around ‘his’ land? Probably not, so long as my foraging remains mostly a solitary endeavour merely supplementing my main subsistence which comes via the wage economy and the global food supply systems. Also I should be ‘safe’ while I don’t challenge the unjust pattern of land ownership in this country† – ie: stick to quietly paying rent for my small flat and be thankful I get a tiny garden, a half-size allotment to play with, and a few parcels of common land to forage in (with whatever’s left of my spare time after I’m done earning enough money to pay all the bills) while those who have claimed ownership of the vast tracts of land continue to wreck them with impunity and thereby cement their fortunes and positions in the hierarchy. If I were to set up camp with a tribe of like-minded types keen to attempt to recreate a full-time foraging subsistence culture I would soon run into a whole series of challenges and obstacles thrown up by the land-owners with the full weight of the law behind them. It would be a struggle similar to that facing the Diggers 2012, who, against the odds, appear to still be holding on to their spot near Runnymede.

Hounded by police and bailiffs, evicted wherever they stopped, they did not mean to settle here. They had walked out of London to occupy disused farmland on the Queen’s estates surrounding Windsor Castle. Perhaps unsurprisingly, that didn’t work out very well. But after several days of pursuit, they landed two fields away from the place where modern democracy is commonly supposed to have been born.

At first this group of mostly young, dispossessed people, who (after the 17th century revolutionaries) call themselves Diggers 2012(1), camped on the old rugby pitch of Brunel University’s Runnymede campus. It’s a weed-choked complex of grand old buildings and modern halls of residence, whose mildewed curtains flap in the wind behind open windows, all mysteriously abandoned as if struck by a plague or a neutron bomb. The diggers were evicted again, and moved down the hill into the woods behind the campus: pressed, as if by the ineluctable force of history, ever closer to the symbolic spot. From the meeting house they have built and their cluster of tents, you can see across the meadows to where the Magna Carta was sealed almost 800 years ago.

Their aim is simple: to remove themselves from the corporate economy, to house themselves, grow food and build a community on abandoned land. (George Monbiot, ‘The Promised Land‘)

It has been said that those who resist effectively will face the full repressive power of the state. Can I call my small scale foraging subversive if the worst I’ve suffered as a result was a few cases of people telling me I was ‘trespassing’ and implying they would call the police if I didn’t go away? Perhaps the powers-that-be just don’t recognise it for the existential threat it truly poses?? Or maybe it’s a sign that I’m not doin’ it right… I’m certainly not in the position right now where I could say and truly mean the words of Marcos Veron: ‘This here is my life, my soul. If 
you take me away from this land, you take my life.’ I would be sad if forced to leave this place where I grew up and learned so many things about the nonhuman world, but I know it wouldn’t kill me. I’m in the same position as the farmer in Birdwatchers who has the nerve to lay claim to the Indian’s ancestral land on the basis of a three generation occupation, a statement which Vilhava’s character and his supporting cast treat with appropriate contempt and a powerful gesture indicating their indivisibility from the land (see video below).

The Indians portrayed in the film appear to have a longstanding connection to the specific area of land they are attempting to reclaim but it seems that there is a tradition among the Guarani people as a whole of searching far and wide for what they call ‘a land without evil’:

For as long as they can remember, the Guarani have been searching – searching for a place revealed to them by their ancestors where people live free from pain and suffering, which they call ‘the land without evil’.

Over hundreds of years, the Guarani have travelled vast distances in search of this land.

One 16th century chronicler noted their ‘constant desire to seek new lands, in which they imagine they will find immortality and perpetual ease’.

This permanent quest is indicative of the unique character of the Guarani, a ‘difference’ about them which has often been noted by outsiders. (SI ibid.)

How much this stems from the brutality, enslavement and genocide meted out to them by European colonialists since first contact in 1537 isn’t clear but it brings their struggle a little closer to the experience of colonised people in the West, particularly those among us who are attempting to decolonise our minds, souls, our whole existence. Orphaned and homeless, we don’t have strong ties to anywhere. Rootless, but only until we find a new place to settle down, as the Runnymede Diggers appear to have done. For now. I wouldn’t call it a privilege – in fact I understand many indigenous, place-based people have found the thought of living like that unbearably sad, if not inconceivable – but it does offer some flexibility and the possibility of preserving life, albeit in an impoverished, insecure way, until conditions become more favourable. Like the ‘resurrection plant‘ of the Sahara desert which blows about in the winds apparently dead for decades, even centuries until it finds water and finally drops its seeds.

So rest in peace Ambrósio Vilhalva. Meanwhile the struggle continues for the Guarani. Follow the links on the SI pages to see how you can offer your support, but as the Zapatistas said perhaps the best support would be to follow their example in your own country.

***UPDATE 13/12/13***

I missed this obituary which shows that Vilhava was basically acting out scenes from his own life:

Ambrósio’s life typified that of so many Guarani. His community, Guyra Roka or ‘Place of the Bird’, was expelled from their tekoha (ancestral land) in the 1940s and 50s by ranchers and farmers, and dumped in a tiny reserve already overcrowded with hundreds of other Guarani refugees. Violence, suicide and malnutrition were soon rife.


Like many, Ambrósio and his community dreamed of returning to their tekoha. In 2000, led by Ambrósio and his father Papito (the rezador or religious leader) the community moved out of the reserve to camp on a roadside near their land, now cleared, fenced off and filled with endless fields of sugar cane. Life here was grim too – their rickety tarpaulin shelters were permanently enveloped in clouds of dust from the trucks thundering past day and night. Children were malnourished, and adults were forced to seek work on the ranches occupying their land.

Tired of waiting for the government to take action, Ambrósio and Papito led three attempts to reoccupy their land, finally succeeding in 2004. Avoiding the ranchers’ pistoleiros, the community settled on a tiny piece of land where they planted crops amidst the sugar cane. Largely thanks to Ambrósio’s tireless and passionate advocacy, the Minster of Justice finally recognized Guyra Roka as Guarani land in 2009. But it was a victory in name only – the landowners vowed not to move, and occupy the area to this day. The largest and most powerful is Zé Teixeira, a state congressman.

Ambrósio was catapulted into international stardom in 2008 when he played the lead role in Birdwatchers, an award-winning feature film that highlighted the bitter conflict between the ranchers and the Guarani. With his love of language and powerful, brooding presence, Ambrósio was a natural. The film’s director later said he tore up the script and let the Guarani speak their parts as they saw fit.

Read more about the Diggers 2012 and their 1649 forebears in this superb article by historian Dr. John Gurney. Sample paragraph:

It was in April 1649 that the Diggers, inspired by the writings of Gerrard Winstanley, occupied waste land on St George’s Hill in Surrey, and sowed the ground with parsnips, carrots and beans. For Winstanley, the earth had been corrupted by covetousness and the rise of private property, and the time was ripe for it to become once more a ‘common treasury for all’. Change was to be brought about by the poor working the land in common and refusing to work for hire. The common people had ‘by their labours … lifted up their landlords and others to rule in tyranny and oppression over them’, and, Winstanley insisted, ‘so long as such are rulers as calls the land theirs … the common people shall never have their liberty; nor the land ever freed from troubles, oppressions and complainings’. The earth was made ‘to preserve all her children’, and not to ‘preserve a few covetous, proud men to live at ease, and for them to bag and barn up the treasures of the earth from others, that they might beg or starve in a fruitful land’ – everyone should be able to ‘live upon the increase of the earth comfortably’. Soon all people – rich as well as poor – would, Winstanley hoped, be persuaded to throw in their lot with the Diggers and work to create a new, and better society. To Winstanley, agency was key, for ‘action is the life of all and if thou dost not act, thou dost nothing’.


* – h/t Dmitry Orlov: ‘resilience and sustainability are often little more than middle-class hobbies, while the overwhelming trend throughout the world is toward a different kind of steady state, one characterized by something called durable disorder

† – those figures again: ‘70% of land is still owned by less than 1% of the population’, and ‘nearly half the country is owned by 40,000 land millionaires, or 0.06 per cent of the population’

Where I’ve been

January 6, 2013


Sorry I haven’t posted for a while. I’d like to reassure any patient readers still out there that I’m continuing in my growth (is that benign or malignant?) and exploring some pretty disturbed places in both the physical and psycho-socio-spiritual geographies… The trouble is I keep letting the cat out of the bag in comment sections on other blogs instead of actually sitting down, sorting through everything properly and putting the results up here. Then when it comes to it I don’t have the heart to repeat what I feel has already been said. Case in point: I had a huge post about parasites all lined up and waiting for completion, but then I had to put that line about wealth redistribution into the badger thing which completely took the wind out of its sails. I wish I could just run with these things and splurge the ideas out as they came with minimal editing, as many talented bloggers seem to be able to do, but it seems perfectionism has me held too tightly in its grip.

So yes, unfortunately I don’t have the energy or inclination right now to tell you where I’ve been or where I might be going, but if you really want to know I can point you to a couple of other forums where that stuff has managed to leak out:

  1. (Oh boy, this was ages ago) – My old ‘Lessons From Burdock‘ post was published on the Dark Mountain website and subsequently on Energy Bulletin with a few minor edits, a rather waffly introduction and a new fourth lesson comparing starchy foods to fossil fuels and asking why they cultivate and eat Burdock root in Japan but not here. The DM discussion went in some interesting directions including the legality of digging up wild plants (and whether we should care) and some fascinating stories chipped in from a Japanese forager. The EB discussion got into the question of whether lots of people died while getting to know which plants were safe to use for food or medicine, and for some reason it continued in this Leaving Babylon comment section (from #94).
  2. Someone tipped me off about a BBC4 program dealing with traditional woodland management in the UK back in the Autumn – ‘Tales From The Wild Wood’ (unfortunately no longer available on iplayer, but I’ll let you know if I find it elsewhere on t’internet) in which Rob Penn, a writer/woodsman, attempts to restore some neglected coppice woodland in Wales and make some money out of it in the process. I enjoyed it over all but it had me shouting at the screen a lot of the time for reasons I elucidate in several lengthy comments under this article on the Save Our Woods site. Basically, that Hambler & Speight article I linked to under the ‘recent’ post about soil fertility had me questioning and ultimately rejecting a lot of the standard lines you hear about the supposed conservation value and ‘sustainability’ of traditional land management.
  3. I took my humans-stealing-biomass-from-the-rest-of-the-living-community spiel to Charles Eisenstein’s site after he came out with the doozy that ‘permaculture methods can easily feed the peak world population of perhaps 10 or 11 billion we’ll see by mid-century’, roping in all the usual Quinnian arguments about excess food production driving population growth (‘usual’ meaning I’ve never discussed them properly on this site before but you should know I once talked about it in this forum). People seemed receptive, but unfortunately CE didn’t join in. I was polite enough not to bring it up in person when I went to one of his workshops in November.
  4. I led a wild food walk at Sarah’s herb festival in the Cotswolds back in September, and I started out by getting people to notice that the most abundant foodplant around them was actually grass, fed indirectly to humans through sheep and other livestock, and that people had shaped the British countryside for millennia to mainly suit the needs of this species and its close relatives – the seed-bearing annual grains. I mischievously called grass an invasive species and said that there were other ways for humans to subsist in this land, but they had literally been pushed to the margins in hedgerows, woodland edges and ‘waste ground’. Our job as herbalists and wild foodies was to start pushing that frontier back by moving our dependencies away from the big, open monocrop fields and pasture meadows and expanding a co-reliance on the other marginalised plant & animal species. Unfortunately it turned out that my theory was half-baked – Fred the Forager came up to me afterwards and gently let me know that I was technically wrong about grass being invasive in the UK, and that several species (or was it just one? – I forget) made their home in the preconquest woodland ecology.* I was pretty stumped at the time, but came up with a considered response™ which I duly sent to Fred a few weeks later via email. I’ll put it in the comments in case anybody’s remotely interested.
  5. Eatweeds Robin put up a nice video about Sea Kale, noting that it had previously been overharvested in this country for its root and asking people what they thought about this kind of involvement of wild foods in the money economy. Naturally I couldn’t refuse such a generous invitation, so I typed out another lengthy book quote and laid out my case for a militant insurgency defending the integrity of local plant communities from the depredations of foreign imperialistic powers. You think I’m joking??
  6. I used Shaun Chamberlin’s recent, excellent post, ‘Land, and the army marching to claim it, in the UK and around the world‘ to vent a little about the absurd concentration of land ownership in this country (second only to Brazil in its inequality, where ‘70% of land is still owned by less than 1% of the population’, and ‘nearly half the country is owned by 40,000 land millionaires, or 0.06 per cent of the population’) and explore how hunting and gathering and other low-key subsistence cultivation could combine with civil disobedience by simply ignoring the exclusive right to land that the wealthy have claimed for themselves over here. Land ownership? What land ownership?

Otherwise, I met a few new people at the last Uncivilisation festival who, like me, were interested in the various aspects of ‘rewilding‘ that many have picked up on in the States, and in seeing where those ideas might lead over here. A few of them have websites which I’m sure you’ll enjoy. I’ll be adding them to the links column soon, but for now check out:

Tom’s site, ‘Coyopa: Lightning in the Blood‘,
Nick’s brilliant efforts at formulating a ‘Culture 3.0‘, and
Steve’s impressive attempt of ‘Mapping the Omnidirectional Halo‘ (no, I haven’t got a clue either).

Don’t worry, I have been keeping up with the wild foods & herbs, despite the crappy growing season – it’s just that I didn’t want to repeat stuff I’d already talked about before, and didn’t (yet) find the energy to talk about the few new things I did dabble with. I’ll have some stuff to say about working garden maintenance too at some stage, as I have been doing since last April. I’ll probably feel a desperate urge to talk about school shootings or Palestine or border control or workfare or the olympic legacy or public sector cuts or some other irrelevant bollocks before I get around to that though… Bear with me 😉

Oh, and happy new year!


* – More recently I had a ‘duh’ moment when reading about the megafauna that populated Northern Europe during the Pleistocene ice ages. They weren’t eating trees, that’s for sure – practically the whole bloody continent was grassland!

March 17, 2012

Gone wwoofing in Italy.

Back in a coupla weeks.

Take it easy y’all 🙂


Acorn taster

November 2, 2011

I hope you’ve all been stocking up on acorns – seems like a pretty awesome year for them! Most have fallen off the trees by now, but I gathered some the other day that still seemed sound enough, so you’ve still got a little time… I’ve just been doing various bits of research but I’ll have a big post, including processing instructions, up soon.

cheers for now,

Jumping the fence

June 28, 2011

I’m off to Europe for the summer. Teeth are worn down from chewing the posts of my enclosure all the time. Back mid-August sometime.

In the meantime, I just put up a bunch of stuff for your enjoyment under May/June in the Herbal Apprenticeship section.

best wishes,


PS: Okay, I’ll show you what’s going on in my garden:

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