Courage: excerpt from Derrick Jensen's Endgame

Excerpted from Endgame vol. 1: The Problem of Civilization , by Derrick Jensen. Page 317-319.

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Desperation is the raw material of drastic change. Only those who can leave behind everything they have ever believed in can hope to escape.

William S. Burroughs

I learned about e-bombs from one of my students—Casey Maddox, an excellent writer—at the prison. He wrote an extraordinary novel about someone who is kidnapped and put through a twelve-step recovery program for an addiction to Western civilization. The book’s title is The Day Philosophy Died, and, as we’ll get to in a moment, that title is related to E-bombs.

E-bombs are, to my reckoning, one of the few useful inventions of the military- industrial complex. They are kind of the opposite of neutron bombs, which, if you remember, kill living beings but leave nonliving structures such as cities relatively intact: the quintessence of civilization. E-bombs, on the other hand, are explosive devices that do not hurt living beings, but instead destroy all electron- ics. Casey calls them “time machines,” because when you set one off you go back one hundred and fifty years.

At one point in the novel the kidnappers are going to use a small plane to drop an E-bomb over the Bay Area. They carry the bomb on board inside a casket. The main character asks, “Who died?”

“Philosophy,” someone says. “When philosophy dies,” that person continues, “action begins.”

As they prepare to set off the E-bomb, the main character keeps thinking, “There’s something wrong with our plan.” The thought keeps nagging him as they do their countdown to the celebration. Five, four, three, two, one. And the main character gets it, but too late. The E-bomb explodes. Their plane plummets.

One of the kidnappers clutches his chest, keels over. He’s got a pacemaker. Even nonviolent actions can kill people. At this point, any action, including inaction, has lethal consequences. If you are civilized, your hands are more or less permanently stained deep dark red with the blood of countless human and non- human victims.

Long before he finished the book, Casey showed me where he first read about E-bombs. It was in, of all places, Popular Mechanics. If you check the September 2001 issue out of the library—which even has rudimentary instructions for how to construct one—make sure you use someone else’s library card. Preferably someone you don’t like.

The article was titled, “E-bomb: In the Blink of an Eye, Electromagnetic Bombs Could Throw Civilization Back 200 Years. And Terrorists [sic] Can Build Them for $400.”

And that’s a bad thing?

The author, Jim Wilson, begins: “The next Pearl Harbor will not announce itself with a searing flash of nuclear light or with the plaintive wails of those dying of Ebola or its genetically engineered twin. You will hear a sharp crack in the distance. By the time you mistakenly identify this sound as an innocent clap of thunder, the civilized world will have become unhinged.”

So far so good.

He continues, “Fluorescent lights and television sets will glow eerily bright, despite being turned off. The aroma of ozone mixed with smoldering plastic will seep from outlet covers as electric wires arc and telephone lines melt. Your Palm Pilot and MP3 player will feel warm to the touch, their batteries over-loaded. Your computer, and every bit of data on it, will be toast.”

I know, I know, this all sounds too good to be true. But it gets even better.

Wilson writes,“And then you will notice that the world sounds different too. The background music of civilization, the whirl of internal-combustion engines, will have stopped. Save a few diesels, engines will never start again. You, however, will remain unharmed, as you find yourself thrust backward 200 years, to a time when electricity meant a lightning bolt fracturing the night sky. This is not a hypothetical, son-of-Y2K scenario. It is a realistic assessment of the damage the Pentagon believes could be inflicted by a new generation of weapons—E-bombs.”

When I mention all this at my shows, people often interrupt me with cheers.

The core of the E-bomb idea is something called a Flux Compression Generator (FCG), which the article in Popular Mechanics calls “an astoundingly simple weapon. It consists of an explosives-packed tube placed inside a slightly larger copper coil, as shown below. [The article even has a diagram!] The instant before the chemical explosive is detonated, the coil is energized by a bank of capacitors, creating a magnetic field. The explosive charge detonates from the rear forward. As the tube flares outward it touches the edge of the coil, thereby creating a moving short circuit. ‘The propagating short has the effect of compressing the magnetic field while reducing the inductance of the stator [coil],’ says Carlo Kopp [an Australian-based expert on high-tech warfare]. ‘The result is that FCGs will produce a ramping current pulse, which breaks before the final disintegration of the device. Published results suggest ramp times of tens of hundreds of microseconds and peak currents of tens of millions of amps.’ The pulse that emerges makes a lightning bolt seem like a flashbulb by comparison.”

As good as all this may sound (oh, sorry, I forgot that technological progress is good; civilization is good; destroying the planet is good; computers and televisions and telephones and automobiles and fluorescent lights are all good, and certainly more important than a living and livable planet, more important than salmon, swordfish, grizzly bears, and tigers, which means the effects of E-bombs are so horrible that nobody but the U.S. military and its brave and glorious allies should ever have the capacity to set these off, and they should only be set off to support vital U.S. interests such as access to oil, which can be burned to keep the U.S. economy growing, to keep people consuming, to keep the world heating up from global warming, to keep tearing down the last vestiges of wild places from which the world may be able to recover if civilization comes down soon enough), it gets even better (or worse, if you identify more with civilization than your landbase): After an E-bomb is detonated, and destroys local electronics, the pulse piggybacks through the power and telecommunication infrastructure. This, according to the article, “means that terrorists [sic] would not have to drop their homemade E-bombs directly on the targets they wish to destroy. Heavily guarded sites, such as telephone switching centers and electronic funds-transfer exchanges, could be attacked through their electric and telecommunication connections.”

The article concludes on this hopeful note: “Knock out electric power, computers and telecommunication and you’ve destroyed the foundation of modern society. In the age of Third World-sponsored terrorism, the E-bomb is the great equalizer.”

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Read more excerpts from Endgame, or purchase the book from Derrick Jensen's website.

From Radical to Mainstream

We are used to being labeled radicals, and sometimes, we use that term to refer to ourselves. But we are using the word very differently than most people do.

The root of the word ‘radical’ comes from the latin word ‘radix’, meaning ‘root’. Radish comes from the same root word.



When we say we are radicals, we are referring to a distinct political tradition that seeks to address the roots of social issues, rather than only addressing the symptoms or surface manifestations of deeper problems.

When people use that word against us, they use it to mean “Departing markedly from the usual or customary; extreme.” They mean we are fringe, crazy, deranged.

By asserting this, they claim the mainstream political space for themselves. They claim rationality, logic, and centrism, and in so doing they assert a great power. In order for us to be successful, we cannot allow them to claim the mainstream any longer.

This is a battle that has been conceded by many radicals for hundreds of years, and has contributed to the sidelining of movements. Many groups have faded into obscurity, complaining of alienation while divorcing themselves in every way from the trials and tribulations of average people. This is a political dead end.

Withdrawing from political engagement can take many different forms: self isolation is, unfortunately, one of the most common in radical groups. If we wish to succeed, we must buck this trend. We must remain engaged with society. We must claim that political space for ourselves.

WE are the normal ones. WE are the mainstream. The capitalists, the bankers, the CEOs, the businesspeople, and those who follow them blindly - they are the crazy ones. They are ones who occupy the political fringe, measured in both historical and commonsense terms.

This may seem like a purely rhetorical change, but by changing the narratives we act within, we take an important step toward expanding the effectiveness and scope of our work.

Organizational Structures - An excerpt from Deep Green Resistance

BASIC ORGANIZATIONAL STRUCTURES

From Deep Green Resistance, by Lierre Keith, Aric McBay, and Derrick Jensen

Page 293-296

Within both aboveground and underground activism there are several templates for basic organizational structures. These structures have been used by every resistance group in history, although not all groups have chosen the approach best suited for their situations and objec­tives. It is important to understand the pros, cons, and capabilities of the spectrum of different organizations that comprise effective resist­ance movements.

The simplest "unit" of resistance is the individual. Individuals are highly limited in their resistance activities. Aboveground individuals (Figure 8-Ib) are usually limited to personal acts like alterations in diet, material consumption, or spirituality, which, as we've said, don't match the scope of our problems. It's true that individual aboveground activists can affect big changes at times, but they usually work by engaging other people or institutions. Underground individuals (Figure 8-la) may have to worry about security less, in that they don't have anyone who can betray their secrets under interrogation; but nor do they have anyone to watch their back. Underground individuals are also limited in their actions, although they can engage in sabotage (and even assassination, as all by himself Georg Elser almost assassinated Hitler).

Individual actions may not qualify as resistance. Julian Jackson wrote on this subject in his important history of the German Occupation of France: "The Resistance was increasingly sustained by hostility of the mass of the population towards the Occupation, but not all acts of indi­vidual hostility can be characterized as resistance, although they are the necessary precondition of it. A distinction needs to be drawn between dis­sidence and resistance." This distinction is a crucial one for us to make as well.

Jackson continues, "Workers who evaded [compulsory labor], or Jews who escaped the round-ups, or peasants who withheld their pro­ duce from the Germans, were transgressing the law, and their actions were subversive of authority. But they were not resisters in the same way as those who organized the escape of [forced laborers] and Jews. Contesting or disobeying a law on an individual basis is not the same as challenging the authority that makes those laws.'"

Of course, one's options for resistance are greatly expanded in a group.

The most basic organizational unit is the affinity group. A group of fewer than a dozen people is a good compromise between groups too large to be socially functional, and too small to carry out important tasks. The activist's affinity group has a mirror in the underground cell, and in the military squad. Groups this size are small enough for participatory decision making to take place, or in the case of a hierarchical group, for orders to be relayed quickly and easily.

The underground affinity group (Figure 8-2a, shown here with a dis­tinct leader) has many benefits for the members. Members can specialize in different areas of expertise, pool their efforts, work together toward shared goals, and watch each others' backs. The group . can also offer social and emotional support that is much needed for people working underground. Because they do not have direct rela­tionships with other movements or underground groups, they can be relatively secure. However, due to their close working relationships, if one member of the group is compromised, the entire affinity group is likely to be compromised. The more members are in the group, the more risk involved (and the more different relationships to deal with). Also because the affinity group is limited in size, it is limited in terms of the size of objectives it can go after, and their geographic range.

Aboveground affinity groups ( Figure 8-2b) share many of the same clear benefits of a small-scale, deliberate community. However, they may rely more on outside relationships, both for friends and fellow activists. Members may also easily belong to more than one affinity group to follow their own interests and passions. This is not the case with underground groups-members must belong only to one affinity group or they are putting all groups at risk.

The obvious benefit of multiple overlapping aboveground groups is the formation of larger movements or "mesh" networks (Figure 8-3b). These larger, diverse groups are better able to get a lot done, although sometimes they can have coordination or unity problems if they grow beyond a certain size. In naturally forming social networks, each member of the group is likely to be only a few degrees of separation from any other person. This can be fantastic for sharing information or finding new contacts. However, for a group concerned about security issues, this type of organization is a disaster. If any individual were compromised, that person could easily compromise large numbers of people. Even if some members of the network can't be compromised, the sheer number of connections between people makes it easy to just bypass the people who can't be compromised. The kind of decentral­ized network that makes social networks so robust is a security nightmare.

Underground groups that want to bring larger numbers of people into the organization must take a different approach. A security-con­scious underground network will largely consist of a number of different cells with limited connections to other cells (Figure 8-3a). One person in a cell would know all of the members in that cell, as well as a single member in another cell or two. This allows coordination and shared information between cells. This network is "compartmentalized." Like all underground groups, it has a firewall between itself and the above­ ground. But there are also different, internal firewalls between sections.

What will your legacy be?

This message was sent by a DGR supporter who has recently written us into his will:

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How does it make sense to repair one acre while 1,000 get deforested for each one that we repair, and the climate continues to get hotter? A few months ago, I realized that it really doesn’t make much sense. Sure, permaculture, Transition Towns, natural building and similar efforts will help during the coming transition, but a transition to what? A dying planet, unfortunately.

Time is out and we don’t have decades to make the needed transition; we need major changes now (actually years ago), not next year or the year after that.

While thinking about this, I realized that, similarly, it doesn’t make any sense at all for me to leave my assets to my children and grandchildren through my will—not when they will have survival issues to cope with far more important than any of the money and property that I can leave them. They do not really need more stuff, they (and all other living things) need me to do something to stop this insanity—and stop it now!

The question then becomes, “How do I best do that?” One way, of course involves learning and becoming more politically active, which I have started doing. Then it struck me: Organizations (such as Deep Green Resistance) doing this critical work need all kinds of support; then this dawned on me:

Probably tens of thousands, if not millions, of senior citizens such as myself, and many others as well, want to help but do not know how they can help or they don’t feel as though they have the time and energy. But we can still help tremendously! We can leave our assets to organizations such as Deep Green Resistance to support them!

Perhaps I cannot help much right now, so late in my life, but I can still help greatly through my death! I had a clear, exciting vision of the power to produce immediate, critically needed changes if just a few thousand people did this! What if tens of thousands did this? A few million?!

So, I have changed the beneficiary on my retirement accounts from my children to Deep Green Resistance, and altered my will as well.

Feel free to contact me or contact Deep Green Resistance if you would like to discuss any of this further.

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Thank you, Bud, for your generosity.

Exploring Racism

Racism is one of the most effective tools of oppressive power. The concept of 'race' was created in the 1700's by European scientists, who mostly based their practice on skulls. They went to the Caucasus Mountains, in western Asia/SE Europe (modern Chechnya) and measured skulls from this region, and compared them with other skulls from around the world. They found that skulls from the Caucasus region were larger, and decided that Caucasian people must be more intelligent than the other races: Negroid, Mongoloid, Malay, and American (Indigenous).This classification was explicitly and implicitly stratified - white people were at the top, with the most intelligence and virtue, and black people were at the bottom - this helped justify chattel slavery. Asian people were treated as the "next best" race after white, and so on. This hierarchy still exists, and is still manipulated for political purposes. For example, after the 9/11 WTC bombings, Arabic or Middle Eastern people went from being relatively high on this hierarchy to being the lowest of the low.

This "science" was used to denigrate people of color and justify the colonialism, land theft, and slavery flourishing in this period of expanding capital.

Understand: race was created. There is no such thing as race, scientifically. Genetically speaking, an Inuit person may have more genes in common with a Bushman from southern Africa than with an American Indian or Sami person.

The definition of race that is often used in anti-racism organizing is this:

Race is a specious classification of human beings created at a certain point in history by Europeans who came to be called white, which assigns human worth and social status using "white" as the model of humanity and the height of human achievement for the purpose of establishing and maintaining privilege and power.

Note: the word "specious" means "false but appearing to be true."

This does not mean that race is not a social reality. It is a powerful idea that has been ingrained in us for 300-400 years, and it doesn't just disappear because it's based on a lie. Race has powerful and deadly consequences in the real world.

Everyone raised in this culture is exposed to race prejudice from a young age. It is practically impossible not to assimilate some of the racist stereotypes played out in this culture - an issue that plays out in many of us that is called internalized racism. At some level or another, all of us have internalized the lessons of race prejudice. Only by looking at these prejudices head on, analyzing what is behind them, addressing the role of power and hierarchy implicit in the race system, and working to dismantle this system at both personal and societal levels can we move forward.

Money is a Multiplier

There are many major problems with the culture of the left. One of these problems is a distancing from money.

The roots of this tenuous relationship are certainly honorable. In the culture of empire (civilization), social behaviors that destroy earth and exploit humans are rewarded with money and wealth. Developers, slavers, agriculturalists, factory owners, CEO’s, feudal lords, and capitalists of all sorts: they thrive on the blood of the land, the blood of the people.

Of course, paying jobs exist that do not directly require this sort of exploitation. But regardless, people on the left have been understandably distant from high paying jobs and steady careers. Instead, the trend has been to “drop out” – to find ways of avoiding the necessity of gainful employment.

This manifests in many ways. Many people on the left live in poverty, either voluntary or involuntary. Many of us rely on thrift stores, dumpster diving, squatting, social support programs, or the generosity of friends and family. This is sometimes appropriate. Capitalism is a brutal hierarchy of power, and escaping that system makes sense.

However, withdrawal is not going to save us. Historically, gainful employment within society is a critical element of resistance movements. In America, Abolitionists, Suffragettes, and Irish Republicans are all examples. These organizations encouraged their members and supporters to work and support the movement with sustained funding.

Through international tours, speaking events, advertisements, neighborhood collections, religious institutions, membership dues, and personal appeals, these political activists gathered the resources that they needed to do their work.

Today, the needs of activists are the same. We print materials, pay for travel, advertise, create media, support allies, secure gathering spaces, pay legal costs, gather supplies, and see to the health and hunger of our comrades. Without the funding to support these efforts, serious activist work is impossible.

Social change requires money, and it requires a great deal of money.

Money is a multiplier. It expands the effect of our work many times over. If our resistance is to be successful, it will require many of our supporters to join the ranks of the workforce and contribute substantial amounts. This is a hard role, but vitally important. It is supplying the lifeblood of the resistance.

It is a righteous and honorable path.

Donate to Deep Green Resistance or shop at the Deep Green Resistance store.

The Tyranny of Structurelessness

By Jo Freeman; reposted from jofreeman.com

During the years in which the women's liberation movement has been taking shape, a great emphasis has been placed on what are called leaderless, structureless groups as the main if not sole- organizational form of the movement. The source of this idea was a natural reaction against the over-structured society in which most of us found ourselves the inevitable control this gave others over our lives, and the continual elitism of the Left and similar groups among those who were supposedly fighting this overstructuredness.

The idea of structurelessness, however, has moved from a healthy counter to those tendencies to becoming a goddess in its own right. The idea is as little examined as the term is much used, but it has become an intrinsic and unquestioned part of women's liberation ideology. For the early development of the movement this did not much matter. It early defined its main goal, and its main method, as consciousness-raising, and the 'structureless" rap group was an excellent means to this end. The looseness and informality off it encouraged participation in discussion, and its often supportive atmosphere elicited personal insight. If nothing more c concrete than personal insight ever resulted from these groups, that did not much matter, because their purpose did not really extend beyond this.

The basics problems didn't appear until individual rap groups exhausted the virtues of consciousness-raising and decided they wanted to do something more specific. At this point they usually foundered because most groups were unwilling to change their structure when they changed their tasks. Women had thoroughly accepted the idea of "structurelessness" without realizing the limitations of its uses. People would try to use the "structureless" group and the informal conference for purposes for which they were unsuitable out of a blind belief that no other means could possibly be anything but oppressive.

If the movement is to grow beyond these elementary stages of development, it will have to disabuse itself of some of its prejudices about organization and structure. There is nothing inherently bad about either of these. They can be and often are misused, but to reject them out of hand because they are misused is to deny ourselves the necessary tools to further development. We need to understand why "structurelessness" does not work.

 

Formal and Informal Structures

Contrary to what we would like to believe, there is no such thing as a structureless group. Any group of people of whatever nature that comes together for any length of time for any purpose will inevitably structure itself in some fashion. The structure may be flexible; it may vary over time; it may evenly or unevenly distribute tasks, power and resources over the members of the group. But it will be formed regardless of the abilities, personalities, or intentions of the people involved. The very fact that we are individuals, with different talents, predispositions, and backgrounds makes this inevitable. Only if we refused to relate or interact on any basis whatsoever could we approximate structurelessness and that is not the nature of a human group.

This means that to strive for a structureless group is as useful, and as deceptive, as to aim at an "objective" news story, "value-free" social science, or a "free" economy. A "laissez faire" group is about as realistic as a "laissez faire" society; the idea becomes a smokescreen for the strong or the lucky to establish unquestioned hegemony over others. This hegemony can be so easily established because the idea of "structurelessness" does not prevent the formation of informal structures, only formal ones. Similarly "laissez faire" philosophy did not prevent the economically powerful from establishing control over wages, prices, and distribution of goods; it only prevented the government from doing so. Thus structurelessness becomes a way of masking power, and within the women's movement is usually most strongly advocated by those who are the most powerful (whether they are conscious of their power or not). As long as the structure of the group is informal, the rules of how decisions are made are known only to a few and awareness of power is limited to those who know the rules. Those who do not know the rules and are not chosen for initiation must remain in confusion, or suffer from paranoid delusions that something is happening of which they are not quite aware.

For everyone to have the opportunity to be involved in a given group and to participate in its activities the structure must be explicit, not implicit. The rules of decision-making must be open and available to everyone, and this can happen only if they are formalized. This is not to say that formalization of a structure of a group will destroy the informal structure. It usually doesn't But it does hinder the informal structure from having predominant control and make available some means of attacking it if the people involved are not at least responsible to the needs of the group at large. "Structurelessness" is organizationally impossible. We cannot decide whether to have a structured or structureless group, only whether or not to have a formally structured one. Therefore the word will not he used any longer except to refer to the idea it represents. Unstructured will refer to those groups which have not been deliberately structured in a particular manner. Structured will refer to those which have. A Structured group always has formal structure, and may also have an informal, or covert, structure. It is this informal structure, particularly in Unstructured groups, which forms the basis for elites...

Read the full article here: http://www.jofreeman.com/joreen/tyranny.htm

Changing the Course of History

Each day that passes, more energy builds up to drive the new global warming storms. More forests fall and more prairies are plowed under. Every day, new coal power goes online, new cars roll off assembly lines. Every day, more species are driven to extinction and more humans and non-humans are driven into slavery and suffering. Every day, more women and children are sexually assaulted, and more boys are taught that this is normal.

The trajectory of this culture is clear, and it is not hopeful. Dozens of generations have now grown up in a culture that not only systematically destroys life, but that validates and rewards this cultural and individual behavior as normal. This is why we can’t wait: the world is heading in the wrong direction.

And not only the environment is being made sick. Our minds are being progressively more poisoned too – cajoled into thinking consumption is the answer to happiness, while our souls are being drained of their substance. Our morality is being dismantled bit by bit. Greed and self-gratification are the attitudes of our time. Our leaders decry abuse and terrorism while facilitating the biggest system of slavery, incarceration, disenfranchisement, and mass murder the world has ever seen. The culture trumpets freedom and democracy while enforcing both a brutal patriarchy that uses pornography, pop culture, and violence to enforce its hierarchy; and a brutal racism no less violent and frighteningly effective.

These systems need dismantling – no, they need to be absolutely destroyed; but there are other aspects of the world that need regrowth. We need more compassion. More conviction. More service. More courage. We need to reach inside ourselves and find the power to drive this historical moment. And historic it is – this is a pivotal time. What happens in the next few decades will decide the fate of our species and many millions of others.

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Soil

One measure of the state of balance in a human society is its treatment of soil. Topsoil is the fertile basis of land life. Without soil, there are essentially no creatures larger than lichens, mosses, and microorganisms.


It takes a forest approximately 1000 years to create 1 or 2 inches of topsoil. In extremely fertile conditions, grasslands and forests can create topsoil at double this rate.

The last 10,000 years, the length of agricultural civilization as a way of life, has been an unmitigated disaster for soil. In many regions, the soil has been completely eroded, compacted, denuded, salinized, or otherwise destroyed. This has been the fate of the "Fertile Crescent", of North Africa, Ethiopia, the Mediterranean regions of Europe, much of Eastern Europe, and of much of the interior of China, Mongolia, and India.

Other regions have 'merely' suffered a massive decline in soil health and thickness - this includes all the major food-growing regions of the world: the Sahel, the American Great Plains, the Pampas, and a wide swathe of Central Europe and Eastern China.

Healthy soil is rich in organic matter, very well aerated, holds and captures water (humus), and rich in life forms (there are sometimes more than 1 billion living creatures in one teaspoon of healthy soil). The soil is the skin of living Earth.

In a natural state, the lands tends towards a climax ecosystem - a mature system that maximizes biodiversity, soil production, and complexity. When a disturbance occurs, such as a flood, a fire, or a civilization, bare soil is exposed. Exposed soil is a planetary emergency. It is an open wound on the skin of Earth.

Like our body responds with blood and clotting, Earth responds with a first aid crew - weeds, grasses, and other quick-growing annual plants. These plants quickly cover the soil and begin to heal the wound, preparing the soil for perennial grasses, shrubs, trees, or whoever else belongs there.

If you measure the balance of a society by its relationship with soil, the current globalized industrial civilization is drastically out of balance. Over the past 40 years, about 30% of the total agricultural land has been so degraded it is no longer usable. That land will take hundreds or thousands of years to recover, if it can ever do so.

A healthy human culture is one that cultivates relationship with climax communities and encourages their continued growth and flourishing, and does not destroy them.

Connect With Your Ancestors

I have no roots in this land. I am a member of settler culture, and my ancestors came here in the great wave of colonization. Only a few scattered generations, bereft of their traditions, lie in the ground here. I have no stories of the land, no means of communicating with the spirits of those who came before, no long-nurtured relationship with the rivers and winds and land to inherit.

This is no excuse for cultural appropriation. I have no right to steal parts of other cultures and spiritualities, nor do I deserve pity for being part of a culture that severed it's humanity in order to gain riches. What I do have the responsibility to do is regain a connection with my roots.

My ancestors came from several regions - Norway, Ukraine, Portugal. I want to regain some of the biocentric traditions of my culture, the ancient ways developed over long years immersed in a living, breathing world, a world alive with intention, with spirits and cold flowing waters, with great winds and bright starshine.

For me, the first steps involve learning the history of my people. How did they become colonized? When? What came before? What came after? In these questions, and in beginning to regain connection to our ancestors, we may be able to gain some of their wisdom and once again learn to live as connected peoples.