HOUSTON, WE HAVE A PROBLEM…..

8 10 2017

music: The Band, “Look Out, Cleveland

This is a story about Harvey, Irma, and Maria. What an awesome threesome! A lot of ink, pixels, and hot air has gone into telling their stories, but not much of that has taken a “deep green perspective.” They’re part of a much bigger picture–really, part of a couple of “much bigger pictures,” one nested within the other, like a small shark intent on snapping up a fish, not realizing that he’s about to be snapped up by the jaws of a much larger shark. To explore this hierarchy of hungry sharks, but let’s start with Tropical Storm Harvey.

Twelve years to the day after Katrina flooded New Orleans, America’s forty-sixth largest city, Harvey, a much bigger storm, inundated America’s fourth largest city.

Consider the Houston recipe: Establish a sprawling, extremely toxic chemical industry pretty much at sea level on a low-lying, hurricane-prone shore. Run lots of pipelines full of oil, gas, and other toxic substances from all across the country to this area, making it one of the essential nodes that supports our whole way of life. Allow a large city to grow mixed in with all these chemical plants and pipelines, so that virtually the entire residential area of the city is within smelling distance of a chemical facility. Don’t do zoning. In fact, take an “anything goes” ethic when it comes to environmental safety standards, including a good strong dose of climate science denial.

Put this mixture on a shelf for a few decades and pay attention to other things, while carbon emissions due to that chemical industry raise the temperature of the planet, causing sea level and the intensity of storms to rise.

What could possibly go wrong?

Read the rest of this entry »

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THE LARGEST AND LEAST POWERFUL GREEN PARTY IN THE WORLD, AND HOW TO EMPOWER IT

24 09 2017

The United States has the largest Green Party in the world, with around a quarter million registered voters, plus thousands more supporters in states like Tennessee that don’t have party registration. In survey after survey, and as demonstrated by Bernie Sanders’ galvanizing effect on the American public, substantial majorities of Americans support Green positions, from universal single-payer health care greenyetto a greater emphasis on alternative energy and a cleaner environment, to local economies and greater community and economic democracy, but you wouldn’t know it to look at election results, where the Green Party rarely even gets into double digits, let alone is a contender, in any election higher than the local level.

As I researched this piece, I discovered that it was easy to find links backing up my statements about public support for health care, alternative energy, a cleaner environment, and stronger local economies, but it seems as if nobody has thought to ask about the radical notion of having more “everyday people” involved in their own governance, let alone the ownership and governance of their workplaces. Both of these have been taken up enthusiastically in places where they have been tried, such as Burlington, Vermont when, and ever since, Bernie was mayor, Jackson, Mississippi today, and the increasing number of worker owned and managed companies around the country. The Democrats will attempt to co-opt Green Party positions on the environment, alternate energy, and the minimum wage, but you can bet they won’t touch economic, workplace, and community democracy. The change from hierarchical ownership and direction by the few to governance by the network of people actually involved in a workplace or community  threatens the corporatist, oligarchic monopoly of the few that currently calls the shots in this country, and thus consideration of such ideas is not welcome in polite society. As Noam Chomsky said,

chomskynarrow

I think that’s a very apt description of what’s going on the US these days: there’s tremendous passion and polarization around scores of issues, while the root cause of all of them is never touched, and keeps throwing up new shoots that we activists hack at until we grow weary. If we are going to put an end to all the many levels of oppression that saturate our society, we need to uproot the oligarchy that is the source of our oppression. It’s not just an oligarchy that’s outside us. All of us have internalized it to some extent, and we each need to win our own our personal psycho-spiritual revolution if the external revolution is going to succeed.

Meanwhile, around the globe, Green Parties are achieving a satisfying level of electoral success in a great many countries, and changing those countries’ priorities for the better in the process. Let’s examine some of those countries, and then look into why it hasn’t happened here, which leads directly to what it will take in order for it to happen here. Read the rest of this entry »





RIGHTEOUSNESS

9 07 2017

Once again, my occasional reading of a chapter from Charles Eisenstein’s 2012 book, “The More Beautiful World Our Hearts Know Is Possible,” seems totally appropriate to our current situation. You can read the whole chapter here, and buy it and other works by Eisenstein at that same link.

The way you see people is the way you treat them, and the way you treat them is what they become.

—Goethe

Underneath the common agreement that the problem with the world is evil and the solution to conquer it is an unmet psychological need for self-approval. Two-thirds of our political discourse goes toward meeting our need to be right, to align ourselves with Good. If the man who disagrees with me does so because he is stupid, naive, bamboozled, or wicked, then I must be smart, canny, independent-minded, and good. Positive and negative judgments alike hold oneself as a tacit reference point (lazy means “lazier than I” and responsible means “responsible like me”).

Why do you really visit those websites that get you stirred up and indignant? Whatever reason you give yourself (e.g., to “stay informed”), maybe the real reason is the emotional gratification, the reminder that you are right, smart, in a word, good. You are part of the in-group. If you want even more reassurance you might start an online discussion group or a face-to-face group where you and a bunch of other people get together and talk about how right you are and how awful, incomprehensible, evil, and sick those other people are. Unfortunately, because this gratification is addictive, no amount will be enough. (The real need here is for self-acceptance, and the proxy offered does not and cannot meet the real need.) Soon everyone will want to be even more right—more right than certain others in the group, which will degenerate into infighting and flame wars…….

……Look at the plot of so many Hollywood movies where the resolution of the drama comes with the total defeat of an irredeemable bad guy. From high-concept movies like Avatar to children’s movies like The Lion King or Wreck-It Ralph, the solution to the problem is the same: conquer evil. Significantly, the type of movie that most often has this plotline, besides children’s movies, is “action” movies. No wonder defeating the bad guy so often becomes the unquestioned programmatic assumption behind all kinds of political action. I need not mention that it is also the defining mentality of war. And since the label “evil” is a means of creating an “other,” one might also say it is the defining mentality of our relationship to everything else we have made other: nature, the body, racial minorities, and so on.

More subtly, Western notions of story and plot have a kind of war built in to them as part of the standard three-act or five-act narrative structure, in which a conflict arises and is resolved. Is any other structure possible that isn’t dull, that still qualifies as a plot? Yes. As the blogger “Still Eating Oranges” observes, the East Asian story structure called Kishōtenketsu in Japanese is not based on conflict. But we in the West almost universally experience a story as something in which someone or something must be overcome. This surely colors our worldview, making “evil”—the essence of that which must be overcome—seem quite natural a basis for the stories we construct to understand the world and its problems.

Our political discourse, our media, our scientific paradigms, even our very language predispose us to seeing change as the result of struggle, conflict, and force. To act from a new story, and to build a society upon it, requires a wholesale transformation. Dare we do it? What if I am wrong? Let’s look more deeply into the nature of evil.

music: Jackson Browne, “Black and White

Lisa Gerrard, “Space Weaver

        Susan Shann, “The Final Word

 





THIS IS WHAT DEMOCRACY LOOKS LIKE IN KNOXVILLE, TENNESSEE…

25 06 2017

This report makes extensive use of a paper written by Barbara Bridges and Joel Kennedy, who pulled together most of the basic information and are quoted at great length in it, to the point where it’s hard for me to separate out their contributions from mine. The fairest way to put it is to give them credit as co-authors. Thank you both for your co-operation!

Not long after last month’s broadcast (which you may have heard as a repeat two weeks ago), I found an essay by two Knoxville Green Party members, Barbara Bridges and Joel Kennedy, about the consonance between Knoxville’s “2017 City Council Movement” and the Green Party’s “Ten Key Values.” None of these candidates have been active in The Green Party, but, to me, that doesn’t matter much. The ideas are  FAR more important than the brand.

knoxpeoplepower

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THERE MUST BE SOME KINDA WAY OUT OF HERE…..

12 02 2017

I promised that, this month, I would devote my attention to the question of how to get out of the Republican quicksand our nation has fallen into, and how to set our steps on a saner path that will not lead us back into the swamp of corporate-dominated politics, Republican or Democratic. I  want to start by looking at what happened in another country–Argentina.

I recently had the pleasure of a long, informative conversation with a man who grew up there, during “The Dirty War.” “The Dirty War,” in case you aren’t familiar with it, is the term that is used to describe what happened in Argentina after the military took over the government in 1976. There were guerrilla forces operating in the country, but the military didn’t just move against them. They decided to get rid of everybody who kinda sympathized with the guerrillas’ ideals of a more just and economically equitable society. That included the brother of the man I spoke with. His twenty-year old brother was in the military, but somebody thought he might be a threat, so away he went. Thrown from a helicopter into the ocean? Roasted alive? Or simply shot? His family has never learned his fate.

His disappearance was profoundly unnerving for them. Sometimes the military just “disappeared” someone, and that was it. Sometimes, after one member of a family had been abducted, they would come back for the rest of the family, one at a time, or all at once. There was no way to know. dirtywar03My friend was a teenager at the time, “a long-haired hippie kid,” as he described himself–though you’d never know it to look at him now. So there he was, sixteen years old, growing up in a country where the middle class he was part of was not that different from the US middle class. He was going through all the things an American boy his age would have been going through–girls, grades, and, I suspect, ganja–but he also had to think about whether he was going to be kidnapped and tortured, and how he might respond to that. Fortunately, he never had to find out.”But since then,” he told me, “the kind of things that most people feel scared or worried about just don’t bother me that much.” Read the rest of this entry »





JUDGEMENT

12 02 2017

This is the 25th chapter of Charles Eisenstein’s “The More Beautiful World Our Hearts Know Is Possible.” You can read the chapter online here, and, as I hope you will, support Mr. Eisenstein’s work by buying the book here.

steampunkt_tarot_card__judgement_by_tiabryn71-d91ib2qGiven how pervasive and deep-rooted the structures of scarcity and struggle are, it is no wonder that we bear their imprint on our own psychology. How do we free ourselves? Their grip is so total that when we try, we risk only strengthening them further. For example, when I asked, “How do we free ourselves?” did you expect that to do so would require some hard effort, some monumental effort of self-transformation? If you think it is going to be hard and began either to steel yourself for the effort or to turn wearily away from it, then you are subject to a habit of struggle.

And do you feel chagrined or defensive about your subjugation to that habit, or are you proud of having “passed the test” at being free of it? Either way, you are in another habit of separation, granting or denying conditional self-approval. If you don’t measure up, you are not good enough. Self-judgment, a crucial ingredient of the war against the self, is one of the most common habits of separation……

….Decades of research, going back to the Milgram experiments of the 1960s, belie our sanctimonious belief that if I were that CEO, that politician, that brother-in-law, that ex-spouse, that teacher, that addict, that inexcusable person, then I wouldn’t have done what she did. Ask yourself, what kind of person would deliver painful, even life-threatening, electrical shocks to an innocent subject as part of a psychological experiment? Surely only a very bad person would do that. Surely you wouldn’t do that! Well actually, as it turns out, “you” would. Or at least nearly everyone did in Stanley Milgram’s lab when the right conditions were present and the right excuses, the right story, was available. “Surely it can’t be wrong if a Yale scientist with a white coat is in charge.” “The subject did volunteer for this.” “I’m not the one responsible, I’m just following instructions.” More broadly, the thought that anything monstrous could be happening in a laboratory, decked out with the regalia of science, at a prestigious university, was so dissonant with the prevailing Story of the World, with society’s consensus about legitimacy and propriety, that one volunteer after another turned the knob up to max and pulled the lever.

The question in the background was how to explain the fact that the Nazi Holocaust was carried out by bland bureaucrats like Adolf Eichmann and legions of quite ordinary people who had led commonplace lives before becoming SS officers and concentration camp guards. How to explain the “banality of evil”? I will return to this question later, because if we are to let go of the War on Evil, we must be able to reframe evil in a way that motivates some other kind of action. Because one cannot deny that some very horrible things are happening on Earth. These things must stop. I am not suggesting, here, that we close our eyes to what looks like evil. I am suggesting we open our eyes even wider to the situation—which is the story that immerses us—that generates evil to begin with……

music: Afro-Celt Sound System, “Riding the Waves

Susan Shann: “The Final Word





PAIN

6 11 2016

eyes-of-the-world-sspv3This is the 23rd chapter of Charles Eisenstein’s book, “The More Beautiful World Our Hearts Know Is Possible.” You can buy the book, or read it on line, here.

So, what exactly are these unmet needs, and how can we discover and satisfy them? A multiplicity of basic human needs go chronically, tragically unmet in modern society. These include the need to express one’s gifts and do meaningful work, the need to love and be loved, the need to be truly seen and heard, and to see and hear other people, the need for connection to nature, the need to play, explore, and have adventures, the need for emotional intimacy, the need to serve something larger than oneself, and the need sometimes to do absolutely nothing and just be.

An unmet need hurts, and fulfilling a need feels good. Here lies the connection between need, pleasure, pain, and desire. The deeper the unmet need, the greater the pain we feel, the stronger the desire it generates, and the greater the pleasure in meeting it. Pain and pleasure are the doorways through which we discover what we really want and really need.

One thing that we discover as we enter the space between stories is that we do not want what we thought we wanted, and we do not like what we thought we liked. We look within and question: What do I really want? Why am I here? What makes me feel alive? Because our deeper unmet needs were mostly invisible to us, and because they have been unmet for so long, our physical and mental systems have adapted around them so that the pain becomes subconscious, diffuse, latent. That makes it hard sometimes to identify what the unmet need is. During life transitions, the obscuring stories break down and what’s missing in life becomes clearer. We begin to ask ourselves, “What hurts?” and to discover answers. These answers orient us toward meeting our true needs for connection, service, play, and so on. As we do so, we find that our experience of joy and well-being deepens, and that we far prefer this feeling to the pleasures that we now recognize were mere substitutes for it…..

….We are only able to continue our ravaging of the planet under the cover of pretense. How is it that we as a society take no action, when the awful artifacts of our way of life on this planet lay strewn all around us? How is it that we continue to hurtle toward an obvious abyss? It is only because we have been rendered blind and insensate. Underneath their numbers games, the banks and hedge funds are stripping wealth away from the masses and the planet. Behind every profit statement, behind every executive bonus, is a trail of wreckage: strip mines, debt slaves, pension cuts, hungry children, ruined lives, and ruined places. We all participate in this system, but can do so willingly only to the extent we do not feel, see, or know. To conduct a revolution of love, we must reconnect with the reality of our system and its victims. When we tear away the ideologies, the labels, and the rationalizations, we show ourselves the truth of what we are doing, and conscience awakens. Bearing witness, then, is not a mere tactic; it is indispensable in a revolution of love. If love is the expansion of self to include another, then whatever reveals our connections has the potential to foster love. You cannot love what you do not know.

One role of the changemaker is to be the eyes and ears of the world. Recall the power of the videos taken of police brutality during the Occupy movement. Just as nearly everyone who saw passively seated protesters pepper-sprayed in the face was sickened by what they saw, so also, everyone who sees behind the veil of numbers is sickened by what our financial system is doing to the world. By being antennae for the collective attention, we can tear away the veil. Even if some of the perpetrators retreat more deeply into rationalization and denial, others will have a change of heart. More and more police will refuse to shoot, more and more authority figures will counsel restraint, more and more functionaries of power will quit their jobs, blow the whistle, or try to reform their institutions from the inside.

What is power, after all? Every one of the power elite’s overwhelming advantages—military forces, surveillance systems, crowd control technology, control over the media, and nearly all the money in the world—depends on having people obeying orders and executing their assigned role. This obedience is a matter of shared ideologies, institutional culture, and the legitimacy of the systems in which we play roles. Legitimacy is a matter of collective perception, and we have the power to change people’s perceptions.

music: Grateful Dead “Eyes of the World

Indigo Girls, “Hammer and a Nail








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