Telegraph Talk

By Wendy M.A.D.

Whether or not you believe in aliens, here’s a piece of sound advice: never trust anyone who says we can trust The Greys.

Okay, so MK Ultra happened. And sure, it’s a big deal. But do we have to brood on it forever? Don’t we have more relevant systemic stuff to think about, like, I don’t know, CAPITALISM SCRAPING THE BIOSPHERE FROM THE SURFACE OF THE PLANET?

It’s funny when I meet people who think ideas can exist separate from community. It takes a certain kind of privilege to assume that your community’s discourse is ontological fact.

Never trust anyone to help you who doesn’t have the courage to say no to your face. Such a person will politely throw you under the bus.

Finding housing in Berkeley these days is like dating, only worse. You show up at the same time as 20 other people vying for the same room, and all you can do is look your shiniest  while trying to outshine everyone else. It sucks. It’s worse than those shitty reality shows where they have all the suitors competing to marry some asshole.

Holy fuck, everyone! Do you realize how much smog is flying over our city from the ports!!? These big fucking ships sit and idle their engines all day, blowing smog all over the place!!! Why don’t they just turn their damn engines off?! Maybe if we taxed the shipping companies a one-year CEO salary for every hour they leave their boats idling like that, they’d shape up quick.

Okay, so there’s “cracking a squat” which means taking over an abandoned building, and then there’s “popping a squat” which is when a cis-lady pees in a place without plumbing. If you mix the terms up you sound like an idiot.

Bhakti is the mystical path of devotion. If life is getting you down, give it a try.

They say up in the Berkeley hills, where all the laylines meet, you’ll find a cave shaped like a great Yoni, which is to say, shaped like a Grand Cunt. If you sit inside the cave for the better part of an afternoon, your sexual hang-ups and addictions will be cured.

Okay, so fine, MK Ultra: the CIA started illegally testing “mind control drugs” on unknowing subjects. It’s all been declassified. But seriously, don’t we have more important things to worry about?!

Not that I’ve been playing sellout cellphone games or anything, but what the fuck is up with all the level ten Blue Gyms near the zen centers in Berkeley? Come on Team Valor, get your game on!

There are racist algorithms that have already taken over parts of our schools, legal system and medical system. Oh, you don’t think algorithms can be racist? Read Cathy O’Neal’s book Weapons of Math Destruction and think again!

Socrates was the Zachary Running Wolf of ancient Athens. The only real difference is Socrates didn’t have a bicycle. And Zachary Running Wolf probably wont be executed for corrupting the youth.

If you ever find yourself contemplating whether or not to pop an IPO, you’ve already failed at life.

Some people believe that MK Ultra was all about the CIA’s response to Stew Albert’s “crazy” idea to unite politics & culture and invent the hippie.  By associating this cool new group of social changers with drugs that render you inept to make social change, the CIA was able to kill the movement’s momentum. They also did the same thing to black communities, getting black folks addicted to crack cocaine. If you don’t believe me, look it up.

Okay, time to get serious. At People’s Park there are some predatory men who come round looking for women to sell. What they do is target young women of color–they push hard drugs on a girl, aiming to get her hooked on crack or heroine, and then after a few days of letting her use the stuff freely, they inform the girl she’s in debt to them for the drugs and lead her away. Once a girl has been led away like this, we don’t see her in the Park again. The police have been told about this, and totally ignore it (cuz actually helping people is apparently beyond the pigs in blue).  We gotta stand up for our sisters of color: if you see this shit going down in People’s Park, form a big group and scatter the slave-hunters off!

Also, seriously, whether or not you believe in aliens, if someone says they’re aligned with the Pleiadians, they tend to be all right.

 

This is your brain on reification

By Amelia Cat Annalee Brown

For hundreds of years, cultural theorists have developed all sorts of useful terms to help us understand and communicate about the weirdness that is humans doing capitalism. One such term is “reification.” This term was developed by philosopher György Lukács in 1923 in his reading of Karl Marx’s work from the mid-1800s. The term Lukács used was the German word Verdinglichung, meaning “making into a thing.”

What is reification?

Reification is a process through which social constructs come to be mistaken for facts of nature. Through reification, “capital” comes to stand in for labor. “Gender” comes to stand in for consent to a lifelong set of social activities. “Race” is likewise used to represent a fantasy that you can instantly know which strangers to trust and which to (dis)regard as needing to be punished/ saved/ appropriated/ excluded.

Reification is a kind of collective fluency in forgetfulness. It is a way of allowing one thing to stand in for another. It is a codic language that contains within it hierarchies that presuppose “winners” and “losers.”

The following items have been reified as the fantasies “money,” “gender,” and “race”:

– paper

-a doctor’s assessment of a baby’s genitals at birth

-a split-second judgment about the amount of melatonin in a person’s skin and/or the shape of certain features limited to their face

The idea that these things are in any way intrinsically connected to the fantasies they have been reified as is absurd! Yet histories of oppression are actively held in place under the smooth surface of reified fantasies like “race” “capital” and “gender.” Also, we find ourselves forced to participate in co-creating these oppressive fantasies in order to achieve membership and recognition within the current social structure. This is because those who have learned to manipulate reified fantasies have used them build their own power, which further reinforces them.

Can we end the cycle?

We can fight back by questioning the language and practices that uphold these reified fantasies at every turn. It will be tough at first, though. Many people who have been deceived by reification will argue that the items that have been reified as part of a fantasy are the evidence for that fantasy’s existence. (Dude, don’t event try and explain the concept of “tautology” to someone like that—it is so not worth it.) Just remind them of the basic rule in logic that correlation is not causation. Just because it rained once in July doesn’t mean it always rains in July. Just because someone has a certain configuration of genitals does not mean they should be expected to listen to your problems, know how to use a hacksaw, or [insert random arbitrary life-long role here]. It is the same with variations in skin tone, economic predictions, etc. The existence of these things doesn’t prove the ontological existence of the fantasies our culture has assigned to them called “race,” “the market,” and “gender.”

Failed attempts at ending reification.

During the 20th Century, people around the world became aware that “the market” and “capital” are reified social fantasies, and that these fantasies hold oppressions in place. In response, millions attempted to re-reify “capital” as “the thing that causes all the bad things.” The result was disastrous.

Everything that’s called itself “communism” in the past is the same as “capitalism” only it is like hyper-capitalism, as it did away with the (meager) negotiations that the reified construct of capital lets stand between the worker and the extraction of their labor. In “communism,” “capital”—the reified exchange system of congealed labor—gets banned and replaced with an ideology, an ideology whose integrity is so fragile that thousands of academics had to be executed in the USSR and China to keep that ideology safe from their questioning.

The state (i.e., “capital’s other half”) does not go away with the mere banishing of the market! Re-reifying shit doesn’t do shit! All the bad things of hierarchy continued to exist, but just took on different forms. In totalitarian communism, it’s like the babysitter threw the kids off a bridge and still wants to get paid. The problem is not solved! Not solved! No! Meow!

And then there are cases like Cuba, where the state was pretty laid back. But then black markets just rose up and eventually become legal again. Still not solved!!

Simply doing away with reified things doesn’t solve the oppressions they held in place. Rather, it just shifts them around. Things get re-reified. Oppression just disguises itself using fancy new forms.

Is it possible to stop reifying things? (Spoiler Alert: No.)

It is very likely that reification is hardwired into us. Evidence shows that our species’ capacity for language and tool-making developed simultaneously in Broca’s Area of the brain (Uomini and Meyer 2013) through a gene-culture co-evolutionary dynamic (Morgan et al. 2014) over the last 2 million or so years. Perhaps in reification, this neurological ubiquity between language and tool-making creates a type of psychological optical illusion, a “toolification” of socially-reinforced fantasies that have been codified as language, creating that uncanny sense that reified things are real.

That is why things like “race,” “gender,” and “the market” often feel real, even though they are just co-created social constructs.

If you don’t believe me, talk to LARPers. They’ll tell you those foam swords take on a weird kind of reality when “game is on” and the “swords” have been temporarily reified as having a huge level of social value. This is seriously a hardwired thing!

Then how do we have our revolution?!

Perhaps it is impossible for us not to reify. Perhaps it is just part of how our nervous systems work. But we can do something revolutionary: we can become more aware of our propensity to reify. And we can use it consciously. We can create a reification system in which everyone has a level of consent to their roles. And when consent isn’t possible, at least a level of fairness.

By playing around with our propensity to reify, we can help each other get better at seeing the lines of the matrix—only this is a biologically hardwired matrix that we can’t escape, but rather must learn to co-create from within. (I hate to say it, but larping is probably the best way to do this.)

There is no meta- with reification, only para-. We can’t imagine ourselves to be separate outside observers from all this. Humans need meaning (which comes from co-creating our social reality….which is a huge part of reification) like we need food. Without meaning, we fall into the voids of addiction and depression. There is nothing revolutionary about cutting oneself off from meaning.

We need to stop using reification to fix reification. Rather, there is a type of “composting” that needs to happen. A relaxed breaking down of things.  A movement towards self-reflection.  Towards types of knowing that can be found only in leisure (Pieper 1952). Because it is through the process of building the language to lend social value to the spaces outside of what is reified that we find our power to resist and reinvent those things.

Towards widespread fluency in reification!

Games (of all things) teach us to be fluent in reification. Board games. Card games. Computer games. Just so long as we maintain our ability to pause the game and reflect on why the cards, chips, and pixels are meaningful. Something is happening inside of us that makes those game items meaningful. That is the basic mechanism that fuels reification.

By teaching kids to be literate in game mechanics—and to identify moments when reification is occurring!—they will be better able to question and understand the moments when reification creeps into society. Rather than mistaking that sense of something being real for reality, kids need to learn to laugh off the trait of reification when it emerges. The next generation should be able to say with ease: “Race/Capital/Gender/[x] is a shitty game, let’s not play that one anymore.”

Likewise, if we are to overcome reification, rote memorization must be thrown away and replaced with Experiential Learning (Kolb 1975) in the classroom. This is a type of learning where concrete experience is merged with a process of self-observation and reflection from which abstract concepts emerge, followed by a process of testing the concepts, researching, and repeating the process. This mode of education empowers people to build the cognitive tools they need to break down systems of reification in their own lives and society, while ensuring that learning remains a mode of self-empowerment, rather than other-empowerment, as happens when kids are taught to memorize rote systems without ever questioning them.

An education modality rooted in experiential learning, paired with game literacy in a culture that has reclaimed leisure—this is the greatest leap we can make towards building culture that is happier, smarter, and less likely to destroy ourselves and half our planet’s life.

The most important coming revolution will not be in the streets, but rather in/against the classroom.

 

Sources

don’t just trust us—read the original!

Lukács, György. 1923. Reification & The Consciousness of the Proletariat.

Mark, Karl. Das Capital.

Morgan, T.J.H., N.T. Uomini, et al. 2014. Experimental Evidence for the Co-Evolution of Hominin Tool-Making Teaching and Language.

Pieper, Josef. 1952. Leisure, the Basis of Culture.

Uomini, Natalie Thaïs, and Georg Friedrich Meyer. 2013. “Shared Brain Lateralization Patterns in Language and Acheulean Stone Tool Production: A Functional Transcranial Doppler Ultrasound Study.”

Theory corner – topple the pedestal mentality

By Charna Fon

There are no great revolutionaries. There are no soaring heroes whose heights we cannot ourselves attain. There is no infallible freedom fighter, no ubermensch whose perfect example we can follow and end up at collective liberation. When a revolutionary makes the right decision there is no guarantee of any particular outcome resulting, let alone the desired outcome. Sometimes intelligent decisions and effective organizing along with well-planned action bear the fruit of victory; most of the time they do not. Our victories are the products of learning from failure.

We must have a method for capturing the important lessons from our defeats. We must have the will to endlessly regroup, reorganize, and re-engage. Revolutionism is the art of perseverance and the science of historical materialism. Perseverance must be our guiding moral away from decadence and nihilism; it is not an idealist conception of a supposed predestiny to overthrow capitalism. Historical materialism must be our lens for viewing past epochs of struggle for the sake of understanding our own; it is not a predictive method in which our fate is sealed by a linear orthodoxy.

The objective economic and social conditions are not what makes revolutionary class struggle, only we ourselves can meet that task. And it is not by the virtue of any exceptional individual that such a task is met but by ongoing collective activity. When the forces at play (most of which we cannot control) are aligned in our favor we must seize the moment as it corresponds to our own available forces. Whether the decisive moment yields a success or a defeat is not determined by any individual’s maneuvers but by the totality of all of those maneuvers within the relationship of forces.

The so-called greatness of the individual revolutionary is a product only of historical discourse. The ones hailed as heroes of proletarian revolution throughout history were extremely effective political organizers who knew how to go about agitating. Yet there have been, and are, many of the like who strive earnestly toward social revolution whom history will never acknowledge as heroic or even having existed. The efforts and contributions of these countless unknown are vital to the viability of our side in the class struggle.

What is needed is a large volume of struggle, spontaneous fight back and organized resistance toward Total Liberation. Revolutionaries of the past have never created a revolutionary situation out of sheer strategic brilliance; they have acted decisively in an already in motion situation which was created through years of continuous struggle on the part of courageous people whose names and deeds we will never know. This is true of all of the biggest names in all the most esteemed revolutionary periods from Durruti to Mother Jones. This is not to say that we ought to ignore the achievements and lessons of such individuals. We ought to take them sincerely into account while refraining from emulating them. The struggles of past eras and distant places should be studied, supported, borrowed from, but never equated with what we face here and now, wherever or whenever that may be.

 

Toward a new radical journalism network

By A. Iwasa, a.iwasa@riseup.net, radicaljournalismnetwork.tumblr.com

I’ve been a longtime advocate of some sort of new radical journalism network. Whether I’m reading about such heavies as Richard Wright and Nelson Algren working together in their Chicago John Reed Club while Howard Fast was in another in New York City, Audre Lorde participating in the Union of Soviet Writers sponsored African-Asian Writers Conference or even Jonathan Lethem’s membership in Science Fiction Writers of America, I can’t help but feel this sort of networking from the past has largely been relegated to message boards and what not on the Internet and it’s dangerous to be mostly dependent on one industrial technological source for that communication, and it’s no replacement for real human contact!

Originally, after the peak of indymedia.org and most of its affiliates, I was hoping to help organize an inter-collective journal based on the 1990s’ Network of Anarchist Collective’s (Dis)Connection. According to its first issue, (Dis)Connection was “a networking journal for radical collectives and infoshops.”  I felt the Slingshot Collective’s Radical Contact List was a natural fit for starting something like this back up.

Later I learned about the 1969-’71 weekly inter-commune newsletter, Kaliflower, and became interested in that as a localized model that could possibly be expanded. According to the website diggers.org, “In the spring of 1969, the Sutter Street Commune began publishing an intercommunal newspaper. The name they gave this free weekly publication was Kaliflower, a play on Kaliyuga, the Hindu name for the last and most violent Age of Humankind, the idea being a ‘flower growing out of the ashes of this current age of destruction.’ For the next three-plus years, the commune, through the Free Print Shop, kept Kaliflower going. At its end, there were close to three hundred communes, mostly in the San Francisco Bay Area, that were receiving Kaliflower every Thursday. The progeny became so well known that eventually it gave its name to the parent, the ‘Kaliflower Commune’ as many people called it.”

My research on Kaliflower eventually led me to a few books on the Liberation News Service (LNS) and the Underground Press Syndicate (UPS), further expanding concepts for how to organize some sort of a new radical journalism network.

According to the wikipedia, the “Liberation News Service (LNS) was a New Left, anti-war underground press news service which distributed news bulletins and photographs to hundreds of subscribing underground, alternative and radical newspapers from 1967 to 1981.”

Also according to the wikipedia, “The Underground Press Syndicate (UPS), later known as the Alternative Press Syndicate (APS), was a network of countercultural newspapers and magazines formed in mid-1966 by the publishers of five early underground papers: the East Village Other, the Los Angeles Free Press, the Berkeley Barb, The Paper, and Fifth Estate. Walter Bowart and John Wilcock of EVO, with Michael Kindman of The Paper in East Lansing, Michigan, took the lead in inviting the other papers to join. It was hoped that the syndicate would sell national advertising space that would run in all five papers, but this never happened.”

I wholeheartedly believe the mass mobilizations against the Democratic National Convention and the Dakota Access Pipline this year have showed the ongoing relevance of grassroots media, and the role it can play in not only informing people but also getting folks to take action.

What I’ve been brainstorming more recently is a press service where radical media projects can  seek new members and share and/or solicit materials and other forms of support.

Independent media activists could easily fit into the mix as calls for submissions, action and deadlines could easily be centralized and easily accessible for all the media projects.

Some of the print projects I have in mind are Slingshot, the Earth First! Journal, Fifth Estate and South Chicago Anarchist Black Cross.

To a certain degree I think some websites like popularresistance.org and itsgoingdown.org are doing something akin to this, but I think things need to be broadened, formalized and tightened up. Similarly, a commitment to print is essential. Some of the other websites I am thinking about are Indigenous Action Media, unicornriot.ninja and prisonbooks.info. Some of the radio shows are the Final Straw, Radio Unnameable and the Asia Pacific Forum.

Arts coverage could include Maximum Rock ‘N’ Roll, Razorcake and Profane Existence.  I’m sure there are radical hip hop fan ‘zines that are as good and/or better, so I am interested in suggestions in this department as well as all of the above.

I am consistently impressed with The Nation and Russia Today’s coverage with the politics of sports.  I’m not sure where to begin at how to up the ante in this realm, but I know there’s got to be some radicals out there stepping up to bat.

Book Reviews would be a great way to incorporate radical history and theory.  AK Press and PM Press are two print projects to possibly solicit review copies from.

 

Capitalism Kills – hold the real terrorists responsible

By Jesse D. Palmer

When dramatic terrorist attacks occur in places deemed worthy of notice — San Bernardino, Paris, Brussels, etc. — they are widely publicized to make individuals feel small and scared so people will tolerate more repressive state activities. In addition to extra surveillance, more police and special laws, there are calls for racial profiling, immigration bans against whole religions, torture of prisoners and indiscriminate bombing. The powers-that-be don’t seem to care when a market is bombed in Iraq, Turkey, Pakistan, Nigeria or Ivory Coast because those areas are mostly populated by non-white people.

But the worst form of terrorism isn’t the intentional use of violence to achieve political goals, but the intentional pursuit of profit without regard to life which systematically inflicts grinding poverty and environmental harm worldwide. Capitalism uses computers and corporations, not bombs and guns, and while its true that the system isn’t specifically trying to kill people, its indifferent to the tremendous cost in lives. We need to hold business-as-usual responsible for its crimes.

In 2015, about 7.5 million people died of hunger — that is about 20,000 per day. The World Health Organization estimates that 12.5 million died in 2012 as a result of air, water and soil pollution, climate change or chemical exposure. The WHO says 92 percent of the world’s population breathes unhealthy air.

The severe economic inequality in the world not only means that deaths of children and innocent people in Africa, Asia, South America and other poor places aren’t taken seriously by mainstream media — this economic inequality is actually literally killing them. The death, destruction and suffering caused by the hum-drum day-to-day functioning of capitalism so greatly outweigh the number of people killed by ISIS that it is actually astonishing that the media would bother discussing 36 people shot in San Bernardino — but oh wait a minute, discussing San Bernardino justifies the power structure, while even mentioning the 20,000 people who died of hunger today makes it hard to keep the TV on so you can be tempted by the next commercial.

The system has no problem with 38,000 deaths in traffic accidents in the US in 2015 — 1.25 million dead worldwide in 2013 according to the World Health Organization — because the auto industry is one of the leading industries. That works out to 3,400 deaths a day. The Paris attack killed130 people and I don’t want to minimize the terrible loss for those people or their families or excuse the people who killed them. But the people who died in car crashes today are no less dead, but they are considered expendable — a cost of doing business. People running car companies and government officials who organize cities around cars know their decisions will kill people at random, and they take those decisions anyway.

And this logic goes on and on. Carbon emissions are estimated to kill about 5 million people a year, but oil and coal companies are so big and powerful that they are able to block green alternatives. No one calls for air strikes against Exxon or Chevron. No one is calling for an immediate halt to immigration of businessmen in suits. You don’t have to torture the executives to get their information because it is proudly published in the Wall $treet Fucking Journal everyday. And the breathless media reports about how ISIS makes its money and runs efficient recruitment structures — can we talk about the banks and the business schools for a minute?

I’m not trying to depress you or depress myself — the last thing we need is more emotional paralysis, more numbing horror at how awful everything is which ultimately leads only to smug hipster cynicism and inaction. The system’s greatest desire is that regular people will be so overwhelmed by suffering that they’ll retreat to private life and try to look the other way.

What we need now is to come together and struggle for change. Resistance to the system can give us power, energy, hope and meaning. What can help is freeing our minds from the boxes the system builds for us so we can channel the compassion and caring at our core against the real enemies. When the media manipulates you to cry over scary terrorism pictures, the one real thing is your emotional reaction — we should all be crying. Feeling the pain proves you’re still alive and if you’re still alive, you can still fight back and focus on the real crisis.

 

 

The methodology of Compassion – non-violent communication for radicals

By I Steve

Non-violent communication (NVC) is a technique for communicating feelings and needs directly without dressing them as opinions and judgments. We learn that so much of what we’ve come to think of as normal communication is emotionally violent, even when well intentioned. NVC calls this “life-alienated” communication.

In American street activism, a conflict between two forces has dominated the energy; these factions are the Non-Violence movement and the Diversity of Tactics contingents. The Diversity of Tactics people feel that our oppression justifies militant, even illegal methods. The name means that they’re not against non-violence; all kinds of tactics have their place. The non-violence affiliates have a range of views, from religious to legalistic, radical to liberal, pacifist to practical. In an attack on standard English usage, the corporate media uses “non-violent” to mean law-abiding.

People who distrust the Non-Violence movement or could care less about the whole thing might not expect something called Non-Violent Communication to interest them. But NVC is for everyone. While Non-Violence can be an ideology, NVC is a methodology. One can choose to use it whenever one has compassion. If you can’t or won’t have compassion, it doesn’t make sense to use NVC. However, learning NVC will make compassion more convenient.

Of course, the name isn’t the only reason for the image; misconceptions and stereotypes about NVC itself abound. One common falacy: NVC is about hiding your feelings. No, NVC is about setting aside your opinion. “You’re an asshole” is an opinion, life-alienated communication. “I hate you” expresses a feeling, part of NVC. Especially if you say “I hate you because my need for ___ is not met.”

To quote NVC founder Marshall Rosenberg, “NVC is not nice.”

The idea that NVC is about tone-policing is so common that tone-policing is becoming an alternate definition of non-violent communication. While some people who study NVC do engage in tone-policing, the NVC methodology says nothing about responding to people who are angry with you with on-the-spot lectures about NVC. Instead, it teaches how to listen to someone spouting life-alienated rage, and look for what’s alive in the person — what do they need? And responding with self-expression, sharing what’s alive in oneself, rather than an opinion of the other person.

 

How does someone who finds Non-Violence culture life-alienated use NVC?

Even our well-defended, isolated, perfect communities of resistance are subject to internal strife. We approach personal conflicts like the other person is one of our non-violence rivals, if not a harbinger of the state. Rather than merely offer an option to talk to enemies, NVC focuses more on people we clearly want to get along with if only we could: our friends, our allies, our lovers, our parents, our children.

You can use NVC to steer clear of emotional or political violence. You can also use it to pick your battles; conflict may be part of life, but then there’s stupid conflict, stupid conflict that destroys communities and movements. We waste too much energy arguing without connecting with the feelings and needs of people we care about, people on our side.

We’ve inherited a Hegelian/Marxist idea that our revolution must be based on a “scientific” analysis, that rigid logic will allow us to succeed through correct perception. Thus we spend endless energy on “objective” debates. But, not only are most of the activists in the scene acting on emotions rooted in unconscious needs, the analysis erected as a front for this internal process are usually sheer nonsense! However, the solution is not necessarily to avoid most activists. Functional movements can emerge from empathy, connecting to and honoring our comrades real motives.

How do I learn NVC?

A sensible first step is to read Marshall Rosenberg’s book, Non-Violent Communication. A sprawling on-line community around the subject exists, I’m told. In many places public classes and workshops are available, as well as groups on meetup.com. In the Bay Area, check out baynvc.com for a plethora of resources, especially the “Foundations” class.

You will likely meet people who are really attached to the standard non-violence model of reality. It is a really good thing that these people are studying NVC, because the non-violence community is notorious for its emotional violence. Yet I don’t think this will dominate your experience for two reasons:

(1) You can do this. You’ve sat through gun safety classes sitting next to right-wingers, learning all you could. You’ve listened politely to food stamp employment classes. You can do this.

(2) Very little of what you’ll see will be politics. When I went to a Foundations class, the majority of people had careers in education, and wanted to relate to students better. Many came because of family and personal relations. You will find people very different from you, but you’ll see yourself in most of them.

We all have a lot to learn about how to be human, and NVC has a lot to offer all of us.

 

50 years and Still 10 points: Campaign Zero

While we’ve been making this issue of Slingshot, it’s seemed like every day there has been a new video of the police killing an unarmed black man. Terence Crutcher in Tulsa, Keith Lamont Scott in Charlotte and Alfred Olango in El Cajon — just this week. The institutional racism that disregards the lives of black people and puts them at risk merely for being in public, for driving, for walking down the street — which sees every black person as a violent threat — has reached a boiling point. This is not about rogue police — this is about a rogue society that permits this to continue. Resistance is possible: now is the time for us to stand up.

In Oakland, we’re celebrating the 50th anniversary of the formation of the Black Panther Party for Self Defense (BPP) in 1966 which was initially a response to out-of-control police violence against the black community. Things haven’t changed much in 50 years. The BPP published a Ten Point Program in each issue of their newspaper which is still inspiring.

This summer, people associated with the Black Lives Matter movement introduced Campaign Zero, a 10 point campaign to end police violence. The two 10 point documents — separated by 50 years — are interesting to compare. So here’s a copy of the BPP 10 points (edited slightly for length) and excerpts from the Campaign Zero 10 points which are too long to publish in full but are available on-line.

Campaign Zero

We can live in a world where the police don’t kill people by limiting police interventions, improving community interactions, and ensuring accountability.

1. End Broke Window Policing

A decades-long focus on policing minor crimes and activities – a practice called Broken Windows policing has led to the criminalization and over-policing of communities of color and excessive force in otherwise harmless situations. In 2014, police killed at least 287 people who were involved in minor offenses and harmless activities like sleeping in parks, possessing drugs, looking “suspicious” or having a mental health crisis. These activities are often symptoms of underlying issues of drug addiction, homelessness, and mental illness which should be treated by healthcare professionals and social workers rather than the police.

Policy solutions

End Policing of Minor “Broken Windows” Offenses

The following activities do not threaten public safety and are often used to police black bodies. Decriminalize these activities or de-prioritize their enforcement:

• Consumption of Alcohol on Streets

• Marijuana Possession

• Disorderly Conduct

• Trespassing

• Loitering

• Disturbing the Peace (including Loud Music)

• Spitting

• Jaywalking

• Bicycling on the Sidewalk

End Profiling and “Stop-and-Frisk”…

Establish Alternative Approaches to Mental Health Crises

Mental health crises should not be excuses for heavy-handed police interventions and are best handled by mental health professionals. Establish and fund Mental Health Response Teams to respond to crisis situations. These approaches have been proven to reduce police use of force in these situations by nearly 40 percent and should include: . . .

2. Community Oversight

Police usually investigate and decide what, if any, consequences their fellow officers should face in cases of police misconduct. Under this system, fewer than 1 in every 12 complaints of police misconduct nationwide results in some kind of disciplinary action against the officer(s) responsible. Communities need an urgent way to ensure police officers are held accountable for police violence.

Policy Solutions

Establish effective civilian oversight structures

Establish an all-civilian oversight structure with discipline power that includes a Police Commission and Civilian Complaints Office with the following powers:. . .

Remove barriers to reporting police misconduct…

3. Limit Use of Force

Police should have the skills and cultural competence to protect and serve our communities without killing people – just as police do in England, Germany, Japan and other developed countries. In 2014, police killed at least 253 unarmed people and 91 people who were stopped for mere traffic violations. The following policy solutions can restrict the police from using excessive force in everyday interactions with civilians.

Policy Solutions

Establish standards and reporting of police use of deadly force . . .

Revise and strengthen local police department use of force policies . . .

End traffic-related police killings and dangerous high-speed police chases . . .

Monitor how police use force and proactively hold officers accountable for excessive force . . .

4. Independently investigate and prosecute

Local prosecutors rely on local police departments to gather the evidence and testimony they need to successfully prosecute criminals. This makes it hard for them to investigate and prosecute the same police officers in cases of police violence. These cases should not rely on the police to investigate themselves and should not be prosecuted by someone who has an incentive to protect the police officers involved.

Policy solutions

Lower the standard of proof for Department of Justice civil rights investigations of police officers . . .

Use federal funds to encourage independent investigations and prosecutions . . .

Establish a permanent Special Prosecutor’s Office at the State level for cases of police violence . . .

Require independent investigations of all cases where police kill or seriously injure civilians. . .

5. Community Representation

While white men represent less than one third of the U.S. population, they comprise about two thirds of U.S. police officers. The police should reflect and be responsive to the cultural, racial and gender diversity of the communities they are supposed to serve.

Policy Solutions

Increase the number of police officers who reflect the communities they serve. . .

Use community feedback to inform police department policies and practices. . .

6. Body Cams / film the police

While they are not a cure-all, body cameras and cell phone video have illuminated cases of police violence and have shown to be important tools for holding officers accountable. Nearly every case where a police officer has been charged with a crime for killing a civilian this year has relied on video evidence showing the officer’s actions.

Policy Solutions

Body cameras Require the use of body cameras – in addition to dashboard cameras – and establish policies governing their use to…

7. Training

The current training regime for police officers fails to effectively teach them how to interact with our communities in a way that protects and preserves life. For example, police recruits spend 58 hours learning how to shoot firearms and only 8 hours learning how to de-escalate situations. An intensive training regime is needed to help police officers learn the behaviors and skills to interact appropriately with communities.

Policy Solutions

Invest in Rigorous and Sustained Training…

Intentionally consider ‘unconscious’ or ‘implicit’ racial bias…

8. End for-profit policing

Police should be working to keep people safe, not contributing to a system that profits from stopping, searching, ticketing, arresting and incarcerating people.

Policy Solutions

End police department quotas for tickets and arrests . . .

Limit fines and fees for low-income people . .

9. Demilitarization

The events in Ferguson have introduced the nation to the ways that local police departments can misuse military weaponry to intimidate and repress communities. In 2014, militarized SWAT teams killed at least 38 people. The following policies limit police departments from obtaining or using these weapons on our streets.

Policy Solutions

End the Federal Government’s 1033 Program Providing Military Weaponry to Local Police Departments . . .

Establish Local Restrictions to Prevent Police Departments from Purchasing or Using Military Weaponry. . .

10. Fair Police union Contracts

Police unions have used their influence to establish unfair protections for police officers in their contracts with local, state and federal government and in statewide Law Enforcement Officers’ Bills of Rights. These provisions create one set of rules for police and another for civilians, and make it difficult for Police Chiefs or civilian oversight structures to punish police officers who are unfit to serve. Learn more about how police union contracts help officers avoid accountability here.

Policy Solutions

Remove barriers to effective misconduct investigations and civilian oversight . . .

Keep officers’ disciplinary history accessible to police departments and the public . . .

Ensure officers do not get paid after they kill or seriously injure a civilian . . .

For the full document: joincampaignzero.org

50 years and still 10 points: 1966 Black Panther Party Platform and Program

While we’ve been making this issue of Slingshot, it’s seemed like every day there has been a new video of the police killing an unarmed black man. Terence Crutcher in Tulsa, Keith Lamont Scott in Charlotte and Alfred Olango in El Cajon — just this week. The institutional racism that disregards the lives of black people and puts them at risk merely for being in public, for driving, for walking down the street — which sees every black person as a violent threat — has reached a boiling point. This is not about rogue police — this is about a rogue society that permits this to continue. Resistance is possible: now is the time for us to stand up.

In Oakland, we’re celebrating the 50th anniversary of the formation of the Black Panther Party for Self Defense (BPP) in 1966 which was initially a response to out-of-control police violence against the black community. Things haven’t changed much in 50 years. The BPP published a Ten Point Program in each issue of their newspaper which is still inspiring.

This summer, people associated with the Black Lives Matter movement introduced Campaign Zero, a 10 point campaign to end police violence. The two 10 point documents — separated by 50 years — are interesting to compare. So here’s a copy of the BPP 10 points (edited slightly for length) and excerpts from the Campaign Zero 10 points which are too long to publish in full but are available on-line.

The Black Panthers: Ten Point Program

1. We Want Freedom. We Want Power To Determine The Destiny Of Our Black And Oppressed Communities.

We believe that Black and oppressed people will not be free until we are able to determine our destinies in our own communities ourselves, by fully controlling all the institutions which exist in our communities.

2. We Want Full Employment For Our People.

… We believe that if the American businessmen will not give full employment, then the technology and means of production should be taken from the businessmen and placed in the community so that the people of the community can organize and employ all of its people and give a high standard of living.

3. We Want An End To The Robbery By The Capitalists Of Our Black And Oppressed Communities.

We believe that this racist government has robbed us and now we are demanding the overdue debt of forty acres and two mules. Forty acres and two mules were promised 100

years ago as restitution for slave labor and mass murder of Black people. We will accept the payment in currency which will be distributed to our many communities. The American racist has taken part in the slaughter of our fifty million Black people. Therefore, we feel this is a modest demand that we make.

4. We Want Decent Housing, Fit For The Shelter Of Human Beings.

We believe that if the landlords will not give decent housing to our Black and oppressed communities, then housing and the land should be made into cooperatives so that the people in our communities, with government aid, can build and make decent housing for the people.

5. We Want Decent Education For Our People That Exposes The True Nature Of This Decadent American Society. We Want Education That Teaches Us Our True History And Our Role In The Present-Day Society.

We believe in an educational system that will give to our people a knowledge of the self. If you do not have knowledge of yourself and your position in the society and in the world, then you will have little chance to know anything else.

6. We Want Completely Free Health Care For All Black And Oppressed People.

We believe that the government must provide, free of charge, for the people, health facilities which will not only treat our illnesses, most of which have come about as a result of our oppression, but which will also develop preventive medical programs to guarantee our future survival. We believe that mass health education and research programs must be developed to give all Black and oppressed people access to advanced scientific and medical information, so we may provide our selves with proper medical attention and care.

7. We Want An Immediate End To Police Brutality And Murder Of Black People, Other People Of Color,All Oppressed People Inside The United States.

We believe that the racist and fascist government of the United States uses its domestic enforcement agencies to carry out its program of oppression against black people, other people of color and poor people inside the united States. We believe it is our right, therefore, to defend ourselves against such armed forces and that all Black and oppressed people should be armed for self defense of our homes and communities against these fascist police forces.

8. We Want An Immediate End To All Wars Of Aggression.

We believe that the various conflicts which exist around the world stem directly from the aggressive desire of the United States ruling circle and government to force its domination upon the oppressed people of the world. We believe that if the United States government or its lackeys do not cease these aggressive wars it is the right of the people to defend themselves by any means necessary against their aggressors.

9. We Want Freedom For All Black And Oppressed People Now Held In U. S. Federal, State, County, City And Military Prisons And Jails. We Want Trials By A Jury Of Peers For All Persons Charged With So-Called Crimes Under The Laws Of This Country.

We believe that the many Black and poor oppressed people now held in United States prisons and jails have not received fair and impartial trials under a racist and fascist judicial system and should be free from incarceration. We believe in the ultimate elimination of all wretched, inhuman penal institutions, because the masses of men and women imprisoned inside the United States or by the United States military are the victims of oppressive conditions which are the real cause of their imprisonment. We believe that when persons are brought to trial they must be guaranteed, by the United States, juries of their peers, attorneys of their choice and freedom from imprisonment while awaiting trial.

10. We Want Land, Bread, Housing, Education, Clothing, Justice, Peace And People’s Community Control Of Modern Technology.

…[words from US Declaration of Independence from 1776]

Slingshot issue #122 introduction

Slingshot is an independent radical newspaper published in Berkeley since 1988.

We’re struck once again by the change in seasons and how the end of summer and the beginning of fall has an authenticity and tangible reality that the make-believe impositions of the system with its elections, its business trends and its new techno-toys lacks. The mornings in the Bay Area are moist and crisp and clear — that is real.

While taking a meal break, the collective tossed around ideas to sum up the state of the struggle. Capitalism’s world view is organized around constant growth, with each corporation, machine and individual striving, expanding and “improving.” Picture climbing up an endless mountain. But that isn’t the way the earth with its cycle of the seasons works. There are no infinitely high mountains. Rather, each life goes in a circle of birth, life and death. Reality isn’t about progress, it’s about watching the wheels go round and round. There’s just one earth with its own limits that we exceed at our peril. We need to ask “can you eat all that money?”

These realities are hitting us in the face but because the capitalist / industrial system feels like a runaway train that’s outside of our control, rather than summoning the strength to stop before we tumble over the cliff, many of us are getting caught up in confusion, psychological pain, fear and resignation.

So while NASA reports arctic sea ice receding at record rates and CO2 concentrations higher than they’ve been in millions of years, corporations respond by creating a phone app so you can watch the earth dying in real-time. The brightest minds are working on self-driving cars, when what we really need is to stop, breathe, and think hard about new directions. The forces killing the earth seem out of our control but that is fundamentally incorrect — it’s people killing the earth which means that people can stop killing the earth.

The same constant-progress myths spawned by capitalism infect radicals’ brains. We want fast solutions or to instantly solve all our problems with a revolution. But the cycle of the seasons points in a different direction, towards the struggle as a constant effort that needs us to stay engaged forever.

And yes it’s worth repeating that money isn’t real and corporations aren’t really people. The prison strike inmates are waging is real. When you learn to cooperate with others to pleasurably meet your needs and build something beautiful — that is real. We’re pretty sure paper is real, but once the electricity goes off, all those tweets may not amount to much.

Slingshot is always looking for new writers, artists, editors, photographers, translators, distributors, etc. to make this paper. If you send an article, please be open to editing.

We’re a collective but not all the articles reflect the opinions of all collective members. We welcome debate and constructive criticism.

Thanks to the people who made this: Amado, Dov, Eggplant, Elke, Fox-redwood, Isabel, Izzy, Jesse, Korvin, Matthew, Nadja, Thorsten and all the authors and artists!

Slingshot New Volunteer Meeting

Volunteers interested in getting involved with Slingshot can come to the new volunteer meeting on December 11, 2016 at 7 pm at the Long Haul in Berkeley (see below.)

Article Deadline & Next Issue Date

Submit your articles for issue 123 by January 14, 2017 at 3 pm.

 

Volume 1, Number 122, Circulation 22,000

Printed October 7, 2016

 

Slingshot Newspaper

A publication of Long Haul

Office: 3124 Shattuck Avenue Berkeley CA 94705

Mailing: PO Box 3051, Berkeley, CA 94703

Phone (510) 540-0751 • slingshot@tao.ca slingshot.tao.ca • twitter @slingshotnews

 

Slingshot free stuff

We’ll send you a random assortment of back issues for the cost of postage. Send $3 for 2 lbs. Free if you’re an infoshop or library . slingshot at tao.ca

 

Circulation information

Subscriptions to Slingshot are free to prisoners, low income, or anyone in the USA with a Slingshot Organizer, or $1 per issue. International $3 per issue. Outside the Bay Area we’ll mail you a free stack of copies if you give them out for free. Say how many copies and how long you’ll be at your address. In the Bay Area pick up copies at Long Haul and Bound Together books, SF.

 

If You're Afraid of Trees, Don't Live In a Forest

By Isis Feral

“Thirty years ago, the greatest threats to nature were chainsaws, bulldozers, and poisons. Now the greatest threats are wild plants and animals. And what do we use to fight them? Chainsaws, bulldozers, and poisons. Who does this serve?” — David Theodoropoulos

The forest fires throughout California are a painful reminder for many who lived on the East Bay side of the San Francisco Bay Area in 1991, when a grass fire in the Oakland hills reignited after it was declared extinguished, and rapidly escalated into a massive blaze that killed 25 people, and destroyed more than 3,000 homes.

Fueled by the fear of the next spark in the hills, the agencies that oversee our forested commons have come to the conclusion that the way to prevent forest fires is to….cut down the forest!

The University of California Berkeley (UCB), the East Bay Regional Park District (EBRPD), and the City of Oakland want to kill the eucalyptus, along with acacia and Monterey pines, which they claim are a greater fire hazard than other trees because they are not native to the area.

Roughly half a million trees are on the chopping block on thousands of acres of public land spanning two counties, from Point Richmond to Castro Valley. Thousands of gallons of herbicides are to be used to prevent resprouting.

They convinced the Federal Emergency Management Agency (FEMA) to grant them millions for these projects, even though 90% of 13,000 written comments, and an overwhelming majority at public hearings, expressed opposition, several vowing to put their bodies between the trees and the chainsaws.

It took a lawsuit by the Hills Conservation Network (HCN), a group of hill dwellers, with grassroots funding from the community, to sway FEMA in favor of the forests. In September a settlement terminated the funds granted to UCB and Oakland. The EBRPD grant remains, but only covers brush clearing, not tree removal.

While this was an important victory, the deforestation plans are not dependent on FEMA funding, and the struggle to defend East Bay forests is not over.

Officially UCB projects are delayed indefinitely, but we cannot trust the university not to jump the gun, as it did when it clearcut 600 trees on Frowning Ridge before the FEMA environmental review was done. HCN is now suing to challenge UCB’s compliance with the California Environmental Quality Act (CEQA).

The park district has not changed its plans to destroy most of the three tree species. It already killed many trees with Measure CC funds, and is seeking funding elsewhere to continue what it euphemistically calls ‘thinning’, which involves cutting over 90% of trees, leaving standing dozens in what are now groves of hundreds.

Oakland is still required to conduct a full Environmental Impact Report (EIR) under CEQA, a process that can take upwards of a couple of years, which is now further delayed as FEMA funding was expected to pay for it. The city’s Wildfire Prevention Assessment District (WPAD), which continues to meet even after voters did not renew the assessment in 2013, is now offering questionable grants that encourage the killing of eucalyptus.

Exploding Gasoline Trees

Eucalyptus got an undeservedly bad reputation after the 1991 Oakland hills fire, and have become so extensively scapegoated as the cause of that disaster, that few reports about the fire neglect to mention, however extraneously, that eucalyptus were planted here as a lumber crop, abandoned when the venture turned out not to be profitable.

Terrifying stories of exploding trees and flying embers had everyone understandably traumatized. Though less flammable than native bay laurel trees, Eucalyptus was reported to have defied the laws of physics, with burning embers propelled for miles without becoming extinguished. Somewhere the rumor began that in their native Australia, eucalyptus are called ‘gasoline trees’ by firefighters, even though Australians call gasoline ‘petrol’.

But fires do not discriminate which trees to burn on the basis of origin. They ignite and turn into an explosive conflagration most anything in their path. Native oak trees also explode when they burn, and their embers showered Angel Island during the fire in 2008, which stopped right before it reached the last few acres that had been spared in the eucalyptus eradication campaign there.

Like on Angel Island, many eucalyptus trees remained unharmed during the 1991 Oakland fire. Another dramatic example of eucalyptus that did not ignite can be seen in photos after the Scripps Ranch fire in San Diego in 2003, where charcoaled remains of houses were surrounded by a massive green eucalyptus grove.

The Oakland-Berkeley Mayors’ Task Force on Emergency Preparedness and Community Restoration, tasked with investigating the 1991 fire, agreed that the spread of the fire was primarily caused by human-built structures, not trees of any kind. Often it was the houses that set the trees ablaze, not the other way around.

In fact, living trees do not catch fire easily, but help prevent the spread of fires by providing windbreaks for winds that drive fires and embers into neighborhoods, and shade that keeps vegetation and the forest floor moist, which tall trees in the Bay Area further contribute to by precipitating several inches of annual fog drip. According to retired Oakland firefighter Dave Maloney, who was on the mayor’s task force, removing the trees would make the hills more vulnerable to catastrophic fire, with a potential of spreading far into the flatlands.

In news reports we rarely see how fires start. By the time the news crews show up, the first spark is past, and flames are climbing walls and trees, and explosive heat has built up into a spectacular, raging inferno that attracts the attention of the cameras. But the spark matters, and all official reports agreed the 1991 fire started in grasslands, as most wildfires do, including the fires burning throughout California.

Yet EBRPD hopes that flammable native grasslands and islands of shrubs take over where the trees are now, while using pesticides that contribute to flammability of vegetation and may themselves be flammable, contradicting its own goal of fire safety.

Of Immigrants, Invasions, and Good Intentions

While fire fears are the official reason, at the root of these projects is an ideology masquerading as science that benefits and is promoted by the chemical industry, and is fooling many sincere environmentalist activists:

‘Invasion biology’ drives a lot of government policy about pesticide use, like the medfly spraying that started in the 1980’s, the gypsy moth programs across the country, the ongoing light brown apple moth program in California, and countless other programs like it. Many of us were injured and disabled by the pesticides from these programs invading our neighborhoods.

The trees targeted for destruction in the East Bay hills are considered illegal aliens, and much like human immigrants are unfairly blamed for all sorts of problems they are not responsible for.

This ideology and its accompanying pesticide use is also becoming increasingly rampant in other countries, like Canada and New Zealand, and with capitalist trade laws ‘harmonizing’ environmental policies across borders, we are likely to see these toxic programs continue to expand elsewhere, unless we come together to stop them.

What’s ‘native’ is a slippery concept in this ideology. Spartina is being sprayed up and down the west coast, including along shorelines of the East Bay, while revered on the east coast. Monterey pines are an endangered species native to Monterey County, only about 80 miles away from the East Bay where they are being eradicated instead of saved from extinction.

Claims about eucalyptus as an ‘invasive species’ are increasingly challenged as prejudicial and proven inaccurate. Eucalyptus forests are not monocultures that kill everything else, but coexist with a great diversity of native and other plants, have an abundance of wildlife living in them, are a particularly important supply of nectar for bees because they bloom year-round, and are a preferred nesting site of hawks, and overwintering site for Monarch butterflies. While these trees were at one time deliberate monocrop plantations, they have long since become part of the complex ecology of the East Bay hills.

Ironically these projects to rid the hills of ‘non-native’ trees are actually a direct threat to endangered native species in the East Bay. The herbicides threaten the California red-legged frog and Presidio clarkia. Both the Alameda whipsnake and pallid manzanita are fire-dependent and threatened by exclusion of fire from their habitat. The pallid manzanita cannot reproduce without fire to sterilize the soil and scar its seeds.

These species are threatened with extinction because of human development, chemical vegetation management practices, and aggressive wildfire prevention, the very actions these projects propose more of. The entire framework of native vs. non-native species is full of such contradictions.

The very existence of fire-dependent species in the East Bay hills points to the inescapable fact that they are in a natural fire zone, and anyone committed to the protection of native species must therefore speak out in defense of fire itself.

Just like fire-dependent species, there is also snag-dependent wildlife that relies on dead trees for food and habitat. The black-backed woodpecker seeks out burned trees for wood boring beetles that feed on them. The otherwise elusive and tasty morel mushroom is abundant the first year after a fire. A vast number of animals use downed logs as their homes.

While this may be an uncomfortable reality, and a landscape of burned trees more upsetting to some people than chainsawed tree stumps covered in toxic chemicals, wildlife biologists at the Wild Nature Institute insist “a severely burned forest is a living, thriving habitat that has always been a natural part of western forest ecosystems”, but the US Forest Service relies on most of its funding from ecologically damaging firefighting and logging practices, supported by the myth that fires are fundamentally destructive to forests.

In 2003 Forest Service Employees for Environmental Ethics (FSEEE) even filed suit, because the policy of fighting all fires endangers firefighters, prompting the father of one killed on the job to say: “we’ve got these kids out there dying for something that is scientifically bankrupt. We are subverting nature, causing more damage than good.”

Restoring What Past?

Proponents of the East Bay hills projects insist that this massive assault on forest life will restore an ecology that was destroyed when eucalyptus were planted over a hundred years ago, to what it was originally ‘intended to be’, which sounds more like religious belief in destiny determined by an invisible deity, than sound evolutionary science that recognizes that nature is never static and unchanging.

The notion that ecocide somehow fixes previous ecocide is more than a little troubling. By this logic, people of European descent should be killed as to magically reverse the genocide of the native people who were here before the European invasion. It is particularly perverse that this hostility towards ‘non-native’ organisms is largely promoted by people of European descent, some who refer to themselves as natives of the Bay Area.

In contrast, a nearby native human community expressed a very different attitude towards so-called ‘non-native’ plants threatened at Sogorea Te in Vallejo: “Elders in the local Native community say that All Life is Sacred. We oppose extermination of the trees and plants that have taken root on this Sacred Burial Ground, regardless of whether they are endemic species or relative newcomers.”

In An Evolutionary Perspective on Strengths, Fallacies, and Confusions in the Concept of Native Plants, evolutionary biologist Stephen J. Gould described that the Nazis used this concept to further fuel their racist ideology.

Conservation biologist David Theodoropoulos, who has done extensive research and fieldwork to debunk ‘invasion biology’ as a pseudoscience, also traces the first government policy based on this ideology back to the Nazis, who thankfully were overthrown before they could destroy all non-German vegetation throughout the country. Millions of humans were not so lucky, gassed with poison developed by a conglomerate that included still existing pesticide company Bayer, now merging with Monsanto, manufacturer of glyphosate, the #1 herbicide used in so called ‘restoration’ work, including in the East Bay hills.

Budgeting Pesticides vs. Firefighters

Proponents of ‘invasion biology’ have been exploiting our fire fears ever since the 1991 fire to push their ideological agenda. Maloney described having to argue about fire science with people on the mayor’s task force, who were obsessed with killing eucalyptus.

But the toxic writing was on the wall in 2003, when Donna Hom, Chief Financial Officer for the Oakland Fire Department, gave a presentation at a Public Managers Forum on deficit budgeting, in which she included herbicide use as a financially feasible option.

That year budget cuts decimated the fire department, and the city instead spent massively on overtime on overworked firefighters, whose union complained about reduced response time and endangered lives due to understaffing and rotating closures, especially of fire stations in the hills.

As millions were cut from essential services, and the governor invoked emergency powers to authorize funds for fire departments, only to take the money back a month later, the WPAD, originally established after the 1991 fire to collect a special fire management tax from hills residents, was pushed back through, and funding of community response group CORE further shifted the burden on the community instead of trained firefighters.

In 2005 pesticides were on the agenda outright, when Jean Quan, then city council member, held a town hall of the WPAD, with all landowning ‘stakeholders’ represented, including UCB, EBRPD, and the water district EBMUD (which also uses pesticides and destroys eucalyptus and Monterey pines).

Friends of Sausal Creek, under the guise of fuel reduction, but openly motivated by its own native plant ‘restoration’ activities, had requested Oakland exempt herbicide use on a long list of ‘non-native’ plants from its Integrated Pest Management (IPM) policy, which bans pesticides on public lands, but has extensive exemptions, including routine applications on median strips.

Most opposition came from a handful of us who had been poisoned by pesticides. We were not yet aware it was part of a massive, coordinated effort to deforest the East Bay. We spun our wheels providing nontoxic alternatives for vegetation management until we realized that the listed plants were not targeted under limited circumstances, but would be eradicated on principle. The EIR that now delays Oakland was the small victory we won during that struggle (though shortly after the city contracted with UCB to violate its own pesticide policies).

The full extent of the destruction planned only became clear in 2010, after FEMA combined the grant applications by Oakland, UCB, and EBRPD, and published its intent to conduct an Environmental Impact Study.

Developing Nature

UCB forests are under the jurisdiction of the ‘real estate’ department, illustrating the attitude towards the trees, which are seen as property, natural ‘resources’, a crop, not nature with its own right to exist on its own terms. The concept of undisturbed wilderness is clearly lost on these people, who consider the forest a garden to be manipulated and managed, quite literally to death.

An already logged area in Claremont Canyon is a teaching site, but what UCB teaches there are toxic vegetation management practices, and entitlement to controlling nature and waging war against it.

The East Bay hills projects are at their core about development. UCB plans in particular appear to be a development scheme to build more student housing, and expand Lawrence Berkeley National Laboratory, which is adjacent to the targeted forests.

While I sympathize with the desire to live in a natural environment, I strongly oppose any further destruction of precious forests so that people can feel comfortable building (and rebuilding) exquisitely flammable wooden tinderboxes out of more dead trees in a natural wildfire zone.

In Let Malibu Burn: A political history of the Fire Coast, historian Mike Davis described how the fire cycle of wealthy fire-prone neighborhoods like Malibu also contribute to a repetitive cycle of “public subsidization of firebelt suburbs” to perpetually rebuild and develop on increasing scale, and displace working class residents.

Fundamentally, if the goal is fire safety, then residents in the hills have the responsibility to create defensible space around their own homes, not chop down entire forests. It shouldn’t be the prerogative of wealthy people to build their homes in forested areas, and then decide to kill all the trees and deny them to the rest of us. The bottom line is that if you’re afraid of trees, don’t live in a forest!

A particularly poignant example of irresponsibility was when Jean Quan herself, by then Oakland mayor, was called the ‘Queen of Blight’ by her neighbors for failing to secure the space around her own house in the hills.

A more reasonable approach for fire safety than devastating ecosystems would be to address the problem at the root, and focus on what provided the primary fuel for the 1991 fire: human development.

Continuous expansion of development must end, while already existing structures should be made safer with fire resistant materials. Last year’s Valley Fire destroyed Harbin Hot Springs in Lake County, but the temple’s earthen cob walls remained standing, ceramicized by the blaze, while all wooden parts of the structure had turned to ash. Even straw bale houses are dramatically less flammable than wooden houses.

Protecting human life should not be at the expense of East Bay wildlife, but focus on defensible space where people live, reliable road and water access for firefighters, and additional firefighters and tools to aid their work.

Defend East Bay Forests

Instead of defending our neighbors in the hills from fires, it is now the hills themselves that need defending from agencies that aim to fundamentally transform the East Bay landscape. The tree roots and canopies connect a complex ecology of other living things that are being killed along with the forest.

But don’t rely on professional activists like the Sierra Club to defend the East Bay from deforestation.

While the Sierra Club’s presents itself as an organization opposed to deforestation and pesticides, it has been one of the primary promoters of these practices in the East Bay hills. One of its local leaders, Norman La Force, proudly takes credit for coming up with the “resource management and habitat enhancement approach, which the Park District adopted, for the Park District’s Fire Management Program”.

When HCN sued FEMA, the Sierra Club went so far as to file a countersuit, demanding that all the ‘non-native’ trees should be eradicated immediately. In response members burned their membership cards in front of their Berkeley office.

Pesticide applications and killing hundreds of thousands of healthy trees cannot by any stretch of the imagination be considered conservation. Xenophobia and ecocide are not environmentalism. John Muir would be turning in his grave.

If a tree falls in the forest, and there’s no one around to stop it, not only does it make a sound as it’s put through the chipper, but we allow the deforestation of yet one more hill, one more landmass, and ever more of the planet.

We need your help to stop it.

The Coalition to Defend East Bay Forests meets at the Long Haul Infoshop in Berkeley. Please check the calendar on our website for meeting times, events, and actions at DefendEastBayForests.wordpress.com