2020-03-23

What is civilization?


With states closing their borders left and right, shutting down services and institutions for obsessive fear of spreading disease, the damage inflicted on the globalized economy has already reached epic proportions. The costs of one single month of partial shutdown, with no end in sight, is predicted to result in national GDP losses of min 3.5 to 4 percentage points, driving states into negative growth across the board. Stock market bubbles are ready to burst, currencies like the Euro and the Dollar teeter at the edge of major devaluation anyway, and the reduction of the aerosol masking effect, better known as global dimming, following the closing of numerous factories and reduced traffic, may increase global average atmospheric temperature by 1°C or more within weeks. Among the many pressing issues that our culture has brought about and is troubled by, these are but a few hopefuls (sic!) pointing at a near-term demise of the system of the locust, global industrial civilization. Don’t hold your breath, though; evil rarely dies that fast, but there is a slight chance that this might be my last blog posting before the lights go out.

Since civilization has become the central topic to this blog so many years ago, have we ever defined what we mean by it? The description of its origins, its workings, and its implications for the future might have done the job thoroughly already, but it may help if I summarize the essence of it all in a few sentences.
 
What is civilization characterized by?
The illusion of separation (in general), especially into Me vs. Other, and culture vs. nature, creates fear of Other which results in the Program of Control: the project to measure, name, appropriate, domesticate, manipulate, coerce, commodify and consume the natural world, and to defend it against all that is not (yet) under control.

This, in turn, leads to accumulation of all kinds, individually of e.g. stuff, power, or money, collectively to societies characterized by growth, with expanding populations, cities, economies, knowledge, regulations etc.

Civilization (consequently) manifests in the growth of settlements too large to sustain themselves (cities); this is where the word derives from, etymologically, in the first place. The dependence on a huge hinterland supplying indispensable goods to the cities creates the peculiar relationship between center and periphery, of structural violence, most obviously social hierarchies in which permanent institutions are formed, with a tendency towards ossification. Structural violence, of course, works only so long as it is backed by physical violence. Hence the permanent threat and fear of harm or death, resulting in the absence of freedom, equality, brotherhood. As these are the indispensable birth rights and everlasting conditions of the existence of all living beings (to the point where wild humans have no name for those because they are, to them, like water to fish), we elevate them to the status of divine values, but we are unable to achieve them through the system which causes their absence. Historically, mass war, mass oppression, mass famine, mass slavery, mass poverty, patriarchy, and large-scale habitat degradation, among many other issues, have been constant companions to civilization from its very beginnings.

Why have we never been able to solve those problems? From the analysis of civilizations’ origin, history, and current manifestation, regarding the logic within its workings, I cannot help but disagree with the notion that we were “not civilized yet,” because as far as the above mentioned definitions matter we have reached the ultimate apex of our culture, the maximization of separation (social distancing, anybody?), knowledge acquirement (science our religion, surveillance state), population size (8bn), energy consumption, and territorial expansion. The wild, the divine, and the mysterious have been diminished to negligible size, to marginal existence. Not much more seems possible in terms of civilizing the world – and we are suspended over a cliff. From here on, downwards.
 
[public domain]
This is true even for Auroville, a township developed to manifest the Divine within physical civilized existence. The relentless forces built into our culture’s mechanism are dragging the community-at-large along without mercy. It shows that the basic condition for joining Auroville, “to be of good will,” does suffice neither to halt nor to reverse the accelerated transformation of the world into goods and services, the spiritual impoverishment, or the psychological sliding into insanity. Attempting to swim against that powerful current, on the individual level, comes at the expense of one’s standing, livelihood, and eventually membership in this club.

So to say that all the damage done was avoidable – could be avoided in the future – means that one overlooks the nature of the project called civilization. It’s not despite our best efforts that we have reached a breaking point, but because of them. All of this does not happen because of ill-informed decisions, bad luck, or evil intentions on the side of the ruling elites but because of regularities baked into the cake. Every civilization has developed a bit differently, but every single one of them which has not been swallowed by the Western model has collapsed as a result of the same shortcomings that our culture possesses. Don’t blame it on the wild, the untamed, the un-civilized which seeks to liberate itself from the shackles of our culture; blame it on this culture which has oppressed freedom, equality and brotherhood for ten millennia in a row.

Wild peoples have always been aware of the problem with our ways; they rarely gave up their ways for city living voluntarily. Early states, as we know today, had to forcefully conscript their population into staying put, and they habitually disappeared from the map as a result of people defecting in avoidance of slavery, drudgery, repetitive work, sickness, malnourishment, famine, and oppression. Contemporary neighbouring tribals, archaeological evidence shows, fared much better; they grew stronger and larger, lived longer, had less skeletal deformations, less signs of sickness and hunger and seemed to suffer lower mortality rates at a young age. 
 
The other day I had a few conversations which indicated to me that the word civilization, despite the all-encompassing harm it does to the conditions of existence both of humans and their habitat still, in the mind of most people, is connected to positive views, values, and hopes: civilization, the guarantor of life, liberty, and harmony, as well as arts, rational science, and a thriving economy.

From the times when the term has been coined as a descriptor for our “ascending” culture – as opposed to the “primitive tribals” it has colonized – which informs today’s (mis-) understanding of what life is about within or outside of civilization, it is understandable that people feel concerned when thinking about the end of the world they have grown up with. You may regard it as a fallback into inferior ways of living, or you may look sorrowfully to the turmoil that the transition to another way of living almost certainly brings about. I do understand those concerns, yet it must also be clear that civilization is inherently unsustainable; it will collapse anyway. So what do you mean when you say we must build a better civilization? It is basically the same question as, What is it that you want to sustain when you are talking of sustainable living?

The answer might be that it is not civilization which is worth saving, but some of the above-mentioned values, and those are, as indicated, the birth right of every man, animal and plant. Not only do they not require civilization, they require its absence. In the absence of civilization, life – nature – thrives.

While every major change does indeed feel uncomfortable and bears the risk of violent outbreaks the one to blame, in this case, is civilization itself. No matter the good that you may attribute to civilization, ask yourself whether that justifies the quadrillion-fold suffering imposed on man, plant, animal, land, and sea, constantly, like that Orwellian boot in the face – forever.
 
I liken this to what my grandparents have related from their youth under the Nazi regime. Stating that not everything about Hitler had been bad they may simply have tried to convey the feeling that pervaded society at the time. It left me with the impression, though, that somehow they wanted to justify their silence in the face of surveillance, injustice, tyranny, eugenics, political murder, genocide, and war, as if economic success, autobahns, boy scout expeditions or the restoration of national pride had been worth all of that.

Seeing the world of today as it presents itself to me I cannot avoid noticing how much toward worse than back in the mid-20th century the situation has evolved. Considering the price this world pays for our food preferences, egocentric attitudes, computer obsession, mobility addiction etc., where am I standing in the overall picture? Personally, as much as I like to read a good book in my bed after dark, I would gladly give away scriptures, mattresses, pillows, electricity, lightbulbs and all the rest of civilized technology as the price for the restoration of humanity’s nature and place in the Universe. But that’s just me, one man wielding power over his own life alone.

2020-03-12

"Are you happy now?"

Frankly, no matter the consequences, the end of the uglification of the planet will be a great relief as such. Which doesn't mean we are looking forward to the suffering that collapse brings with it.
It wasn't primitivists, anyway, who asked for densely populated places.
It wasn't anarchists who instigated globalization.
It wasn't tribalists who industrialized the world.
It wasn't animists who created the conditions for generally decreased healthiness of the human population. We had no say in it. We have been ridiculed, brushed aside, conquered, censored, silenced, threatened, killed when we warned of the outcome we have been expecting since a long time.

It was civilization itself that has brought about the situation we are in, and the situation we are in is only the logical consequence of what civilization is standing for since its very beginning: the idea of separation, materialism, utilitarianism, perpetual growth, governance, coercion, patriarchy, competition, selfishness and all the rest of it.

So are YOU happy, you folks who still think that this kind of society was a good idea?

Both questions are meaningless, the one you asked me, and the one I could ask you in return. We each had our preferences, but we both had no power over which path the world would take. When civilization collapses we each do have the choice whether we want to extend and whip up the suffering by resisting the decay, or we face it calmly, keeping an eye on lowering the burden on everyone around us, including the non-human world.

2020-02-05

The Negro debate all over again

Two negroes are taking a walk in the woods. Suddenly one of them exclaims, “Look, there's a mushroom!” – “So what!?” says the mushroom.

Such runs a Sponti joke I've heard back at school; it stuck in my mind ever since. The absurdity of the described situation is hilarious as such, the choice of words is peculiar, and the multi-layered observation embedded in it is highly accurate.
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What is your immediate response to it? Are you taking offense by my using the n-word? Or do you see the underlying satirical remark on people pointing fingers at something that (or someone who) is disturbing their perceived state of normalcy?
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When I grew up in Germany's seventies and eighties people would stand and stare at anyone and anything that seemed sort of off of what they were used to encounter: people of colour, long-haired men, bald-headed women, patchwork clothing, homeless folks, Turkish couples (her dressed in a chador or hijab, following two paces behind him), sports roadsters, wheelchair drivers, atheists, unmarried mothers, or two-headed cats, to name few typical examples. The Spontis – leftist political activists of the students' and pupils' movements in Germany who thought that spontaneity and humour were revolutionary elements – with their above-quoted joke pinpointed the discriminatory finger-pointing goggle-eyedness and threw it back at a blaming and shaming duplicitous society. “Everyone's a stranger – somewhere,” the Spontis noted accurately.
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One would think that those times are over. But not only does discriminatory thought persist in backward countries like Japan where I – the tall blond long-haired stranger – got photographed and giggled at underhandedly on the Tokyo metro, and in India where I get invited to random people's weddings or excluded from farmers' meetings merely because I'm fair-skinned; the discrimination in our heads survived in Germany just as well as anywhere else. That it's not showing as obviously today as it did in the seventies and eighties doesn't mean a thing. What we are engaged in since the nineties are political correctness (pc) debates which in their mind-fucking sneakiness are far worse than the obvious separation and animosity of earlier decades.
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On the surface pc seems to address discrimination against others by shaming the use of certain vocabulary while underneath the emphasis on the right to be different crystallizes the specific phenomena of human existence – skin colours, sexual preferences, religious beliefs, nationalities and what not – into distinct identities such as politics, genders or races. For example, as pc does not address racism as such, merely its ways to express itself, a politically-correct racist simply takes over the new pc lingo for spewing hatred against people of colour. And thus we shift from nigger to negro to black to Afro to coloured to pigmented and so forth in a constant effort to evade the discussion we have to have in the overcoming of racism and xenophobia (as well as sexism, genderism, speciesism and other low-consciousness notions): that there is a focus on differences rather than similarities, that there is an arbitrariness to what marks someone as different, and – most significantly – that difference is perceived as unnatural or evil.
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The terms used for pc speech – which are really the same as those later-on used for discriminating against others – are subject to a self-perpetuating process called the euphemism treadmill. This means that whichever correct term is chosen for a person discriminated-against, it eventually turns into an insult, triggering the quest for a new pc term.
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The other day (sorry for being so day-istic) I have been writing a comment on one of my favorite topics, what makes wild communities generally work as compared to the multiple ever-increasing, ever-worsening problems that civilized societies experience. Both consist of human beings; almost everything else is different. With both populations being of the same species the traps of whether “human nature” exists and what it implies – the nature-vs-nurture debate – is irrelevant to the discussion. Me using the term “wild,” though, became an obstacle for people looking for a pc word pointing at the non-civilized. Someone argued that “wild” and “civilized” were the language of the European colonizer and that these words were discounting the deep wisdom and cultural sophistication of these “indigenous people,” as he called them. The whole notion of “wild” needed to be rethought after we found out that “jungles” like the Amazon, the Mayan heartlands or the North American west coast have actually been food forests, carefully stewarded lands at the time of European conquest.
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Those were careful considerations, but like so many post-modern thoughts they have not been mindful of the difference between judgmental discriminatory dominator language and distinctions consciously introduced for communicative or research purposes. The use of “wild” alone implied “colonizer” mentality to them.
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I have to admit that it is not so easy, these days, to tell the difference when our whole language, including ordinary words like “green,” “democracy,” and “free,” are getting hijacked by the corporate dominator culture. Think of the facebook “friend” and other “social-” media “community” fakery, think of “humanitarian aid” (weapons deliveries), “peace-keeping operations” (invasions), “health insurance” (enslavement to a system of chemical poisoning) and countless further examples from the Falschwörterbuch (German: fake dictionary) of Neoliberalism. More important than the face of a book is the idea it wants to sell. As all views are perspectival, all communication of views, all writing is in a sense propaganda, with the ambiguity of words (and images) used for this or that purpose. No statement, no information can be taken at face value. The recipients' job is to notice the sales pitch and to inquire within for the deeper truth about it. So let's do this as an exercise in the context of my distinguishing “wild” peoples from “civilized” humans.
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Regarding “wild” peoples, there is no (other) word that is fully and properly including everybody we mean by it: modes of being that are not domesticated, not based on abstraction and abstracting, on strong hierarchies, strict separation of labour, state institutions, large numbers and growth, categorization, separation – in short, not civilization. The way I have put it in the above sentence suggests negative phrasing: not-civilized, un-domesticated, non-hierarchic etc., which I find weird because it implies a lack of something. In the same way, our culture could be called un-free, non-egalitarian etc. -- which I actually use sometimes for breaking the spell of mainstream vernacular. By pointing out in which way we find a culture wanting does not describe its asili, its core and ultimate cause of collective thought and behaviour. I would like to say somehow that certain cultures exist in their own right rather than being underdeveloped predecessors to the crown of human evolution.
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In many of my writings I have clarified what I mean by “wild,” and it is so obviously not derogatory of those cultures – neither consciously nor unconsciously so – that anybody with a different opinion who notices it would have to wonder why. That the term loses its negativity anyway can be seen in the establishment of “wilderness reserves” and the emergence of the “rewilding” movement. While for some there is certainly a derogatory (or romanticizing) connotation to the word, it is the only phrase that people from across the spectrum may understand, while it is not reducing the “wild” to the negation (or lack) of “civilization.”
Is there no other positive term we could use for talking about the common denominator uniting the thousands of different communities outside of civilization?
  • I find “Intact” is a wonderful word, though it requires a lot of introductory explanation as to what it relates to. Basically, “intact” can only serve as a label in the face of disturbed societies, and it becomes increasingly inaccurate with civilization's progressing encroachment. The introduction of so much as a simple idea embedded in the seemingly harmless question of an anthropologist may already disturb social peace within previously intact cultures, like asking men who have no knowledge about fertility on the tribe's means of birth control.
  • I also like “free” as an attribute, but it would surely be misunderstood in the sense of our shallow civil rights.
  • Primitive?” I have used it, explaining that I mean it in the sense of 'originally, appropriately human;' its derogatory meaning “underdeveloped” nevertheless co-vibrates.
  • Tribal” – another phrase I like to use, seems almost perfect... if it weren't abused for “tribalism” (as in “groupism”).
  • Indigenous” (from Latin, born on the land)... well, no; Italians and British – melting-pot peoples – are indigenous to Europe, Japanese are indigenous to East Asia (though the Ainu have been preceding them), modern US citizens are indigenous to North America; it's a matter of where you draw the historical-ancestral line required for someone to count as “native,” – 200, 2000, or 10000 years ago – and it does not define culture, the issue I'm pointing at when distinguishing the wild and the civilized. The whole concept of cultural indigeneity / nativity makes little sense without its historical perspective of conquest, colonization, displacement, domination and elimination of preceding peoples and species.
Struggling with finding a positive vocable for non-civilizational cultures since years, I have come to the following conclusions:
  1. In principle, one word would be as good as another if it weren't for the fact that, by using language, we attempt to tap into each others' concepts for communicative purposes. So what I am looking for are terms that express shared concepts.
  2. European languages, especially in recent decades, have been altered to a degree that they have become hardly recognizable to someone from the past. In Germany, the expression “Falschwörterbuch'”– dictionary of falsehoods - has emerged, a word that implies that meaning in language gets turned upside down so much so that e.g. 'freedom' has become the constitutional freedom of subjects being allowed to chose their oppressor. Has any word remained untouched, untainted? I don't feel so.
  3. The Falschwörterbuch means to hide what's beneath, similar to politically-correct phrasing which hides (for a while) an ugly notion, basically the idea of separation. The “indigenous” debate falls in the same category as the “Negro” debate and the rapidly expanding gender alphabet (LGBTQIA+, for crying out loud!). As long as words are to express or whitewash the notion of complete separateness and dehumanization of Other there is no end to such debates. So when we communicate to others and interpret incoming communication, a word's meaning has to be derived from context and/or explanation. Therefore I'm happy when people question my wording. This is the moment we actually have a debate.
  4. Every word is a symbol for the “object” it creates in the mind, an abstraction from the world. The Latin root of “abstract” points out that a piece of the All is conceptually ripped from its context. As an abstract, symbolic representation of reality, a word both generalizes diverse phenomena, while at the same time it creates distinct boundaries where there are shades of gray. For example, “Germany” generalizes the many differences between regional ethnicities such as Bavarians and Saxons while it creates an artificial boundary to neighbouring countries such as France and the Netherlands where there live German minorities, derivates and mix cultures; it also reduces people's identity to being born within Germany's boundaries. Definitions of words are arbitrary, objectivity is an illusion. It is in the responsibility of each the speaker and the listener, to be aware of the virtual reality that words create. Without that awareness language-based communication, through illusory precision, paradoxically becomes more fuzzy than it needs to. The Falschwörterbuch's successful manipulation of our shared reality seems, to me, a sure sign that we are generally not aware and awake.
My aim is the raising of awareness and the sparking of consideration of what makes us the culture we are, and wild peoples the cultures they are. The search for matching terms continues, probably with someone coining new pc ones.
As for the ancient cultures of the Mayas, Anasazi, Songhai, old Zimbabwe etc, I would classify them as civilizations, as they were based on separation; they were practicing domestication and were held together by force, for the benefit of a wealthy elite. Consequently they collapsed after having over-exploited their habitat and overstretched their citizens' capacity for suffering. Obviously, Californian Indians, Mbuti, !Kung, and Aborigines lived a different kind of approach – which is what I'm pointing at when distinguishing between “wild” and “civilized” cultures.

2020-01-03

Telling numbers, missing stories


Almost half a billion animals have been killed in Australia’s raging wildfires with fears entire species may have been wiped out. Ecologists from the University of Sydney now estimate 480 million mammals, birds and reptiles have been lost since September with the figure likely to continue to soar. Devastating fires have ripped through the states of Victoria and New South Wales in the past couple of days alone,“
Zoe Drewitt wrote on Jan 2nd 2020 in an article on Metro online.
pic: Pexels, free to use

They are estimting the vertebrates only, I guess. The staggering numbers don't mean much, though, in the face of each and every death being a tragedy of its own. Imagine your pet and multiply the heartache half a billion times, coming from the Australia wildfires alone.
Add to this, among others 300 million cattle, 440 million goats, 540 million sheep, 1500 million pigs, and 45000 million chickens slaughtered every year for human consumption, which does neither include the wholesale destruction of wildlife in the name of progress, nor the victims of global warming all over the globe.

The body count you never hear about might be in the -trillions- per year.
Again, each and every one a tragedy both for the victims and for those left behind.

As we the civilized begin to understand that plants, forests, rivers and soils, as well, are conscious sentient intelligent beings we become hard-pressed to rethink our attitude towards our own place in the Universe and towards non-human life on Earth.

I'm not saying that death as such or feeding on another being were in themselves somehow inacceptable. My point here is the industrial scale on which it's happening, the exploitative manner, the huge collateral suffering and killing (such as these wildfires, or the slashing of the Amazon forests), and, worst of all, our complete indifference towards it all.

If this is the price of civilization - and indeed it is - then it needs to be taken down and abolished forever.

2019-12-21

Who killed the Egyptian pyramids?

Tesla is the name of a band whose music tens of thousands of hardrock fans love to dance to since the eighties... Really? Well, it's true, but I'm joking of course. The Californian band is just one out of many groups of people, most of them companies, which adopted the name of the famous engineer who, among other things, invented the Tesla coil, the Tesla turbine, the remote control and an AC induction motor. Nikola Tesla (1856-1843) supposedly built some kind of electrical car which could have revolutionized transportation from the early 1930s on had it been produced at industrial scale. But it hasn't, since the concept was stolen and hidden by one or the other powerful corporation, various conspiracy theories purport.

Two years before Musk's introduction of today's most famous electric car brand in 2008 – guess what, it's named after the engineer – Chris Paine directed the sensationalist flick “Who Killed the Electric Car?” This might have been a sneaky marketing trick, or there might be some truth to Nikola Tesla's ingenuity – after all he was an engineer, a word derived from genius – which supposedly produced wireless energy transmission, zero-point modules, and in 1931 an electric car which ran without batteries. Whether it is true or not is beside the point for our discussion here. The fact is that he might as well have, and another fact is that we just don't know.

Through the death of an inventive person we lose all of his or her knowledge that has not been expressed in text, formulae, or artifacts, as well as all of his or her potential for further inventions. Whether destroyed by powerful interests or lost through biological termination, the year 1943 effectively saw the disappearance of a number of technologies. 
Who killed the pyramids? (pic by Gregory Rogers, Pexels)
In the same way, we may assume, the death of a civilization brings about the loss of much of its practical techniques and technological knowledge. Not only may we assume it, we know it for a fact. History is indeed replete with examples thereof, some of which I will mention a few paragraphs on. Most of the times it happened unintentionally. Some of the times people chose to 'forget' the kind of knowledge they would rather not apply. As much as the latter concept seems foreign to the members of our culture it is a sane reaction to thoughts that may easily disrupt a community or a society. The Pirahã, a tribe of the Amazon basin, have been taught a number of concepts over the centuries, yet they keep forgetting the significance of Jesus' crucifixion or European ways of building a boat, for instance. The Inquisition, as an example from our own culture, put millions of alleged heretics to trial, killing tens of thousands of herbwives as witches in the process. Both the spiritual understanding of druids and mystics and the intuitive and practical knowledge of healers were threatening the Christian order of the time; thus they have been extinguished where they were found. The eradication of knowledge was thorough and would have led to the complete loss of techniques, had they been of the engineered kind. To our great advantage mysticism and intuition are kinds of ingenuity which, given a chance, return again and again as they are immutably part of our humanity.

Much of our technological knowledge today, though, is of a completely different kind – the kind I would call inhumane, alienating, and destructive. Sitting at a laptop right now, on the one hand I almost break my fingers over typing the things I'm going to tell you now; on the other hand I need to work with what I have, and I am not someone who believes that the master's house cannot be dismantled using the master's tools. The core idea I would transmit by way of this article is that both our survival and the wish for a humans-appropriate life requires us to throw away – forget – most of the scientific knowledge, professional techniques and engineered technologies in use today. Civilization critic Jerry Mander, for example, makes the case against computers, saying,
Most people, even those who see the relationship between computers and increased destructive potential, consider the computers themselves to be harmless. Value free. Neutral. "People invent the machines," is the common wisdom. "People program them, people push the buttons."
And yet, it is a simple fact that if there were no computers, the process of engaging in war would be much more drawn out, with a lot more time for human beings to change their minds or seek alternatives. It is only because computers do exist that a virtually automatic, instant worldwide war, involving total annihilation, even enters the realm of possibility. So, can we say that computers are to blame?
It is also a fact that if computers somehow totally disappeared, the world would be instantly safer. Even if atom bombs continued to exist, they would no longer have effective delivery systems. Pakistan could still drop an atomic bomb on India, but the presently envisioned, all-out nuclear war, which quite possibly could extinguish the human species, would be impossible.
I know that this is a difficult position to accept. Critics call it throwing the baby out with the bath water. Just because computers are integral to modern systems of nuclear annihilation, does that mean we must rid ourselves of computers? I am not sure, but I think so. This society upholds a fierce technological idealism. We believe we can get the best from a given technology without falling into worst-case scenarios of the sort described above. We maintain this idealism despite the fact that we have no evidence of technology ever being used at an optimal level, or even being sensibly controlled. – Jerry Mander, In the Absence of the Sacred, (Sierra pbk ed. 1992) p.73f
Considering that computerized data processing and electronic memory storage has become so cheap and ubiquitous, is the forgetting of computer technology even possible? It sounds paradoxical somehow, yet all it takes is a collapse of the global trade network, and all that takes might be a major currency crisis, a spike in oil prices, economic upheaval in Western countries, or widespread revolts of the Arab Spring or the Yellow-Vests kind shutting down neuralgic points of the world economy. Global industrial civilization is an intricate system the complexity of which makes it prone to collapse from any of the numerous possible impulses. It's not like this was outside near-term probability, as anyone who has followed world news recently must acknowledge. It is also not like this had never happened before.

Think of tribal medicine, or indigenous survival skills, or shamanic ways of knowing the future, all of which have been completely forgotten once civilizations had killed those tribes off or absorbed them. The same happened to Celtic druids in the early Middle ages, and yet again to the herb-wives a.k.a. witches of the late Middle ages and the Renaissance. It happened to the astrological, construction and transportation knowledge of the architects of Stonehenge, and again, thousands of years later, to similar knowledge on Rapa Nui with its Moai. What of the forgotten knowledge of Inka airtight stone setting, or, as one of the most famous mysteries of all times, how the ancient Egyptians built the pyramids of Giza? We don't know for sure how old those are and what they were originally for. One man's grave, that's laughable. We are not quite sure what the Greeks built the Antiklythera machine for; astronomy? Possible, but the know-how definitely got lost for the next couple of millennia shortly thereafter. With the collapse of the Roman empire its knowledge of road construction, aqueducts, high-rises, war machines and other items got lost during the so-called 'Dark Ages,' to be rediscovered only one thousand years later. Many skills known from the Middle ages till the 19th century, ranging from the area of raftsmanship to tawery to rope making to vessel mending to hand-weaving are unknown to similar professions today. Heck, we're about to forget how the steam engine and the Stirling motor are working. 280 years after Stradivari's death (1737) there is still research and experimentation going on, in an attempt to reproduce the unique sound of his violins, and technologies the Apollo program was running on have been lost due to negligent handling of data.
Who killed the Antikythera mechanism? (pic wikimedia user Juanxi, cc by-sa 3.0)
Who killed the pyramids? Who killed the Antiklythera mechanism? Who killed the Apollo program, the aqueduct, grandma's cookery, or Megalithic construction techniques? The answer in most cases is “nobody in particular;” It was merely the death of a person or a culture. In some cases, though, like with the witches' herbal medicine, the knowledge in question was simply too inconvenient, its ramifications too disturbing to allow its continued existence, and it was often our own culture which chose to make it forgotten. The oft-heard sayings that the march of progress couldn't be stopped and that the genie cannot be stuffed back into the bottle once it's out – they are lame excuses for a mental laziness and, worse than that, a lack of willingness to take responsibility for one's actions. The obvious and appropriate conclusion from researching into atomic energy would have been to abandon this direction of research altogether. As members of our culture have chosen – fully in compliance with its overall notion – to continue on their path to complete annihilation of all human cultures, extinct they will go. Given business-as-usual, and given our unwillingness to change we are doomed to fail. You can read the signs of disaster written all over our geo-biological, social, scientific, or economic systems already. Technology will eat itself, and society as well.

Future forgetting due to societal collapse would encompass the loss of industrial extraction and production methods, mass communication, nuclear power, high speed transportation, deep sea diving, space travel, plastics production, genetic engineering, bio-weaponry, micro and nano tech, computers and other electronic devices. As these technologies require resources from around the world, and as the global transportation system requires some of these high technologies for functioning, the industrial economy is unlikely to ever reboot once it got cracked. Its digital data storages will be lost, its analogous (paper) storages – the few libraries which may survive the immediate collapse – would soon disintegrate from the onslaught of water, mold, fire, theft, and vandalism. The biggest, most valuable book magazines would become least useful while most prone to destruction because its contents have been shelved in mechanical ways, accession by accession. With their electronic catalogues out of order they are, practically spoken, monstrous piles of millions of books in no accessible order whatsoever. As professionals die, professors forget, gears break, and spare parts rot or get lost our whole culture eventually goes to hell in a festival of human suffering. Does it have to end this way? Yes, perhaps.
Who killed grandma's recipes? (pic public domain)
Historically seen, technologies and techniques die out some of the times; some of the times they are getting killed before they can cause damage. We did it before; we could do it again. In principle we have that choice, yet systemic obstacles built into the worldview upon which our machine culture rests make it seem unlikely that we actually will. Jerry Mander points out that we ought to have a closer look at our technical systems anyway, to re-evaluate them from a holistic perspective, and that we ought to chuck out those which are found incompatible with Earth's sustainability and diversity. He goes on to say that
“There is no denying that all of this amounts to considerable adjustment, but it's not as if there were much choice. Truly, such change is inevitable if sanity and sustainability are to prevail. To call this adjustment "going back" is to conceive of it in fearful, negative terms, when the changes are actually desirable and good. In fact, it is not really going back; it is merely getting back on track, as it were, after a short unhappy diversion into fantasy. It is going forward to a renewed relationship with timeless values and principles that have been kept alive for Western society by the very people we have tried to destroy.
As for whether it is "romantic" to make such a case, I can only say that the charge is putting the case backwards. What is romantic is to believe that technological evolution will ever live up to its own advertising, or that technology itself can liberate us from the problems it has created. So far, the only people who, as a group, are clear-minded on this point are the native peoples, simply because they have kept alive their roots in an older, alternative, nature-based philosophy that has proven effective for tens of thousands of years, and that has nurtured dimensions of knowledge and perception that have become opaque to us. It is the native societies, not our own, that hold the key to future survival.” – Mander, p.384

2019-12-11

Extinction Medallion (1st class), or, Ready for the Reaping


Seventy-five years after the end of WW2, Germans today are so afraid of the return of Adolf Hitler that they rather evaporate in a nuclear holocaust than be seen marching for peace side by side with a purported right-winger. They overlook, though, that fascist leaders, in the guise of democrats, are already standing at the helm of a system more inhumane, violent, oppressive and deadly than any other before them, be it Ivan the Terrible, Ghengis Khan, Attila the Hun, Pol Pot, or said individual whose deeds are so easy to hate and decry in our times, when you virtually risk zilch by speaking up against them.

"The meaning of the Hitler salute"
Political correctness actually requires you to speak up against them lest you want to be called an anti-semitic tinfoil-hat nazi conspiracy-theorist. No relativization (ie. putting sth into relation) allowed whatsoever. Platform tickets obviously still sell like hot cakes when Germans wish to have a revolution in the train station; and so it has been from the early 1800s on through 1848/49, 1918/19, and 1989/90 til the present day, when civil disobedience starts with seeking permission for a demonstration from the authorities. And when they march for environmental protection, as seen recently at the XR/FFF climate strike in Berlin, carrying a hammer-and-sickle flag – for lack of imagination of real alternatives to capitalism – bloviating about capital and class struggle and expropriation, they couldn’t care less that communism disregards the non-human world just as much.

And the olive-Green Party? It’s the party that, in 1999, sent German soliders into their first war since WW2, in violation of the UN charter, and under the pretense of (contrived) Serbian “concentration camps” in the Kosovo. It’s the party that would love to see us back at war with ‘evil’ Russia, that has forgotten about its demands for leaving NATO, and that supports nuclear power plants. And we really, really love to vote for them because they make sure we’ll continue to segregate our constantly increasing household waste while the right of big industry to pollute unimpededly til Kingdom Come is never questioned (for fear of losing jobs).

Wouldn’t it be nice if we got born with a hunchback already, so we may serve our democratically chosen oppressors more obediently?

2019-11-07

Karuppaa, ingge vaa!

As the event slowly but unstoppably unfolded – his life shifting from one state to another – these words from a song about a drug addict began to invade my thoughts; at first just a line or two. The further time proceeded the more the verse completed and the more often – and more urgently – it pushed itself to the foreground. In my life, like you probably did as well, I have heard devastating songs about losing someone, and I have read wise books about facing ultimate loss. None of those was present in my mind. It had to be this one; please don’t ask me why.
And can you hear me now
Or are there just too many doors
Between then and now
For me to ever reach on through
And pull you back somehow
But that can't happen anymore
Still in the night
I think I hear you calling
Can you hear me now, Savatage, 1991
But let’s start at the start.
It was Christmas, 2018, early morning. Hasini, the oldest daughter of our matriarch Zicke, gave birth to the first kid in the third generation of our goat herd. Before anyone could rush to her support the kid lay there on the ground of the pen, by the side of his bewildered mother. She obviously wasn’t her usual self though, not the self-confident member of a herd who has always been the first to point out to us that one of her mates was in need of something. She wouldn’t look at the kid, she wouldn’t lick it clean like most mammalian mothers use to do immediately after birth, and she certainly wouldn’t suckle the boy. We needed to hold her fast; she would withhold her milk anyway. Soon enough we had to supplement with cow milk. And thus began the little fellow’s early discovery of the world beyond the pen’s limits, the land of milk and cuddling and safety from getting puffed by other goats which his mom would not protect him from. Humans became his foster parents who named him Karuppaa, based on the Tamil word for ‘black’. Apart from his reddish black hair his signature features were his slightly prolonged upper jaw and a distinct way of bleating that sounded something like “mmma!” Yes, it ended on an audible exclamation mark which indicated that he was addressing us with a request, and it would sound rather like “mmaa?” when he was inquiring our whereabouts. A typical dialogue ran like this:

Karuppaa (searching): Mmaa?”
Me: “Karuppaa, ingge vaa!” (Tamil: come here).
Karuppaa (closing in): “Mmaa?”
Me (teasing): “Wo isch dr Bua?” (Swabian: Where is my boy?)
Karuppaa: “Mmma!”
Me: Ah, do isch dr Bua!” (Swabian: There’s my boy!)
Karuppaa (demanding): “Mmma!”
So I offered him food and stroked him.


Hasini, bewildered
Karuppaa was all over the place. He roamed the farm like a dog; like a dog he used to sniff out the places where we lived or worked; such a delight. When we collected and cleaned the harvest from our farm Karuppaa would inspect the items with great interest; then he would nibble on some of them, preferably those which we had cleaned and bundled already. When he roamed the fields himself he went for the grasses and herbs. He rarely touched the crops.

Ten months passed, time that usually indicates that a young one survived the most vulnerable time in a goat’s life, so I wasn’t prepared for an existential crisis setting in. From previous losses we knew that younger kids may die from that condition which brings about progressing weakness and belly aches. We believed that Karuppaa was strong enough to make it through anyway. We were worried, though. Experience taught us that veterinaries wouldn’t visit for a goat, and when they eventually do they don’t ask much for details as long as they may sell their overprized drugs. As we still didn’t know what the matter was we tried various home remedies some of which Karuppaa liked while he was protesting others. Nevertheless his health deteriorated further. When he could hardly stand up anymore we called a vet who, to our surprise, immediately agreed to pass by – though it would take him another day.

He was all over the place
I spent that night, like the night before, mostly in the goat pen, to help Karuppaa getting up, for stretching his legs, peeing, eating and drinking, and to prevent the others from pushing him over. His friends Leela, Karuppi (a bluish-black doe) and Jackie huddled with him, keeping him warm. Tintin, Shakti, Hasini and Niko joined in now and then. Midnight passed, Divali began, the Indian festival of lights. I thought he’d die before the doc could see him. “Happy Divali, Karuppaa!”, I said anyway, wishing him well while counting down the hours till his last hope for a cure was supposed to arrive. Being late by yet another three hours the vet administered four injections (one to each leg), two bitter tablets, and some tasty neon-coloured energy drink, all of which seemed to stabilize the kid somehow and caused him to relieve himself of a whole lot of crap that had caused him visible discomfort. I dare say I had high hopes for a recovery. For closer observation I took him to my home where he rested, tucked between a yoga mat and some warming shirts. Karuppaa craved that energy drink which I continued to offer him hourly, as prescribed by the good doctor. He sucked noisily on the syringe’s nozzle. Then, around seven, when the night had fully broken, things got worse quickly. The cramps returned as viciously as never before.

in the land of milk & cuddling
I put another mat, sitting myself by his side, talking to him, holding his belly and keeping it warm. That seemed to relax him a bit.
Attempts at getting some sleep were interrupted by moaning. When Divali ended the both of us were awake and we would stay so, perhaps each of us sensing that we were spending our last hours together. When around three o’clock his limbs went cold I knew he was on the slippery slope now from which there would be no return. Intermittent rain set in, hammering on the tin roof of my home, drowning out his signs of life. Would I notice when his breath stopped? Is it as comforting to pass away to the sound of rain as it is when going to sleep? When the rain subsided the call of the muezzin from a neighboring village came through. I listened for his heartbeat. It was now inaudible, only his flat breath was noticeable, and the belly pain weakly responded to by cramps. Tears swelled from his eyes. His last minutes were ticking away.

Karuppaa,” I cooed one last time, “wo isch dr Bua?” He replied in his usual way, crowing faintly Mmma” in response to my call. I would have loved to see him recover and mature, but this was now beyond possible. He needed to move on, and I had to let him go. Resisting the urge to hoot the usual 'ingge vaa', I said, with a breaking heart, the words instead which I never spoke to him before: “Angge po,” go there, to the ancestors and the friends who are no longer with us. “Send them my greetings and tell them I still love them and think of them.” I opened the door and curtains of my room, letting him take in the beautiful scene of the dawn rising upon our farm. Grey sky and lush vegetation reflected from the puddles the rain had created everywhere. Silently he passed away with open eyes, around the time when I usually came to see him in the goats' pen. It was Monday, October, 28th 2019, 5.55am.
Karuppaa...”
I cried.


inspecting items
Karuppaa has taught me how to love, so I may have been too attached to his survival to not call the doctor. I fell for the hope that doing the doable might save his life. After all, if I hadn’t done it I would have killed him by omission, right? But what if the treatment only extended his suffering, or worse: did the actual killing? After all, allopathic doctors know everything about the signs of sickness, yet nothing about healing. They misunderstand the essence of life in the same way that most everyone in our culture misunderstands the nature of death.

What is life? What is death? I don't know. The immensity of death brings with it doubts and questions amass. All I know is that life and death are not what I thought they were, not the concepts I carried in my mind, about discrete states of existence, about being switched on or off, about individual consciousness encapsulated in separate bodies. What makes a goat a goat? What is a human being? Who is that Me that claims to own thoughts, emotions, body, and things? What is time? We tell ourselves stories that attempt to answer these questions; this is the stuff of mythology.

Every culture has its own mythology. Ours is called science – the set of myths that tell tales about separate material objects which get pushed about by meaningless forces within an unconcerned universe. I have lived this story for four decades straight, and it has killed all the life that has been in me when my mother gave birth. I was emotionally dead, save for a burning anger that increasingly shifted its modus operandi from occasional outbursts to permanent battle with depression, and I felt nothing apart from the pain of being in this Dawkins dog-eat-dog world of materialist meaninglessness.

what is life?
It is thanks to the animals on our farm – among them being Karuppaa – that I learned to notice the space in-between, the realm of relationship, of meaning, purpose, spirit, joy, love, sacredness and other immaterial yet essential ingredients of existence. I began to explore that space, a space of multi-layered reality in which “me”, “my life” and “death” are basically stories, concepts, mental constructs. Except for on the level of thoughts and emotions they have no discrete existence. The reason for our not understanding the “unjustifiable violation” (Tolkien) of our freedom and integrity by death, our not getting the essence of what life and death are, lies in the dysfunctional concepts by which we use to define them. The ceasing of metabolic activities and the disintegration of the body, i.e. the things that separate the living from the dead, catches our eye; a whole lot of continuing phenomena don’t. While we overrate the significance of the individual object, life – the space between objects – is seemlessly carrying on.

The world is not populated by lonely, autonomous, sovereign beings. It is made of a constantly oscillating web of dynamic interaction in which beings mutually transform each other. It’s the relationship that counts, not the substance. Andreas Weber: Lebendigkeit. Eine erotische Ökologie. Koesel, 2014, 3. Aufl., p. 36; translation mine

Other cultures have less trouble integrating death into their lives. This is perhaps due to the fact that, for them, things are not lifeless masses in the first place. For many of them mountains and trees are people too. When we listen to cosmic radiation for signs of civilizations, or when we have robots dig up Mars in search of extraterrestrials our failure to find any is perhaps related to our culture’s inability to see the conscious aliveness in plants and animals, in landscapes and ecosystems, or in the Earth as a whole.

impermanent beauty
I’m not sure about it yet but I think it highly possible that the difference between that which is alive and that which is not is merely conceptual. Let me give an example.
What is a symphony? Is it the sheet music? The sound waves? Our perception of those sound waves? The process of making music or, in its place, the playing of a record? All of these? None of them? Is the music ‘dead’ after the last note has faded? Does it resurge when it plays in our mind, as a memory?
In the same way, who is “Karuppaa”? Did he have an existence completely apart from mine? Or did I define him as much as he defined me when we co-created, shaped and inhabited the space in-between? What does it mean for his existence when I think of him today?

I find it likely that life, just like music, consists of stories that we fabricate to make sense of the phenomena we perceive. They don’t have to be anything else but digestible explanations on how the world works, so that we can function within it. There are places where those stories break down, usually in the extremes of infinity and nothingness – which is especially true for mathematics, one of the core sciences – but as long as we don’t go there we’re safe from the Unknown. Problem is, our mythology has reached its limits; as the world around us now rapidly disintegrates we begin to understand that our rationalistic worldview ignores too much of reality for us to live sustainably.

The conventional models of human response are based on the civilized world and, yes, there are common strands in all cultures but, for instance, when a death occurs in a tribal culture that has, like all animals, accepted death as part of life then denial is not part of the equation. Neither is bargaining – for how can you bargain with the inevitable? When Elisabeth Kübler-Ross posited her model for bereavement, it was always going to a be a model for how the civilized human deals with death; it took no account of the way all humans deal with death, for not only are we all slightly different in our approach to everything – not just bereavement – we, as de facto civilized humans, are freaks. Homo sapiens civilis never evolved. Civilized humans have been created in the image of the machine: we don’t behave as normal human beings any more. Keith Farnish: Underminers. A practical guide for radical change, 2012, p.92

I swear I hear you calling
When it comes to encounters with the “end of life” I don’t deny, rage, bargain, or despair any longer. Death is a natural and therefore acceptable part of my existence. And yet the pain from seeing someone suffering or losing him or her is tremendous. Is the immensity of the phenomenon we call “death” really only of cultural nature? Maybe not alone, but certainly to a degree. Life as such is normally not perceived as immense or intense; it is ordinary to us because we became used to it by having lived uninterruptedly for years. (It speaks volumes that people who came back from a coma, had a near-death experience, or “died” to their old way of perceiving the world see things in a different light.) Death, though, breaks this normalcy; to our great horror we have no power over it. Our usual mode by which we analyze, label, rationalize, manipulate, control and wage war on “problematic” situations fails us. Our linear (rather than cyclical, or eternally present) conception of time – flowing unidirectionally from a definite beginning to a definite ending – cripples us further; linear time perhaps produces the misconception of the life-death dichotomy in the first place, and with it our impotence to handle it in a meaningful way.

Impotence creates despair, which leads to denial, which leads to acceptance, the most dangerous state of all. In the civilized world the Kübler-Ross model of bereavement is powerfully analogous to how we deal with all sorts of stressful events. The way to break out of it is not to grieve for what may be lost, but to leave this linear pathway and create something that has numerous outcomes.(Underminers, p.479)

Teacher
I would agree to that last sentence only after one slight change: “the way to break out of it is not to grieve indefinitely for what may be lost” but to re-enter the circle of life, transform grief back into love, and use this energy for fostering life. For strong grief comes from great love, and love is the most powerful driver of all when it comes to living one’s life.

Love is the agony of living. And the modern addiction to painlessness makes love impossible, makes it flatten so much that life merely trickles away. Reimer Gronemeyer: Die Weisheit der Alten, p.68; translation mine.

The shift from the linear to the circular paradigm, from the fear-based to the love-based worldview is not easy for me. Decades of civilized socialization – otherwise known as domestication – created all kinds of traps and obstacles to get stuck in. So please forgive me for asking more questions than offering solutions. I’m also not keen on publishing obituaries though there were ample opportunities to write them. There is the danger of getting attached not only to the past, but to this one written version of the past especially. There is also the danger of building Tadj Mahals for the dead while the living, neglected, dwell in shacks. I love all the animals on the farm, and I accompanied the dying of a few of them, similar to how a hospice worker would. But Karuppaa was a special friend, someone who would not let me escape without deep inquiry into suffering, his and mine. All animals are equal, but some are more equal than others, you know.


Grey sky and lush vegetation reflected from the puddles

2019-09-30

Ivan Illich and the end of transportation as we know it


The computer solves the problems we didn’t have without it, they say – not to mention a growing number of problems it created, like the surveillance state, cyber addiction, and the possibility of fully-automated warfare, to which there is no solution other than abandoning the use of electronic processing.
Similarly, high-speed transportation saves us time on trips we wouldn’t have taken before the advent of the respective transportation technology, says Austrian social philosopher Ivan Illich in his book Energy & Equity (1974).

This became especially apparent around 1900 when the mileage of passengers had increased by a factor of one hundred within just fifty years after the introduction of railroads. People picked up business at greater and greater distances, to the disadvantage of the places they lived. Beyond a certain average amount of energy per capita put into transportation, means of moving shift from metabolic energy driven to mineral fuels driven locomotion. Next thing we know is, we abandon our innate freedom of moving on our own feet, to any place and in any direction that is not legally of physically barred, in exchange for pre-fabricated routes, to approved destinations and at a price.
From the moment its machines could put more than a certain horsepower behind any one passenger, this industry has reduced equality among men, restricted their mobility to a system of industrially defined routes and created time scarcity of unprecedented severity. As the speed of their vehicles crosses the threshold, citizens become transportation consumers. – Ivan Illich, Energy & Equity, p29
As with other factors of society – wealth, power, privilege – the results of industrialization of traffic are not shared equally among its participants:
Extremes of privilege are created at the cost of universal enslavement. An elite packs unlimited distance into a lifetime of pampered travel, while the majority spend a bigger slice of their existence on unwanted trips. The few mount their magic carpets to travel between distant points that their ephemeral presence renders both scarce and seductive, while the many are compelled to trip further and faster and to spend more time preparing for and recovering from their trips. (p29)
Ivan Illich, by Wikimedia user Adrift Animal (cc 4.0 intl)
People in industrialized countries spend four to seven times more time “on the road” than their fellow men in more traditional cultures. They travel up to one hundred times longer distances per day, using up to one third of their income for commuting to the job that pays their trips to the job. The product of the transportation industry, Illich says, is the habitual passenger, a person uprooted from her place of origin. She is rushed in a closed cabin behind the windows of which untouchable landscapes pass by. Her time is scarce, her feeling of autonomy low, and life without means of transportation provided by remote powers such as governments, automobile industry and railroad services, has become unthinkable to her. Without external help she feels immobilized.
The habitual passenger must adopt a new set of beliefs and expectations if he is to feel secure in the strange world where both liaisons and loneliness are products of conveyance. To ‘gather’ for him means to be brought together by vehicles […] He takes freedom of movement to be the same as one’s claim on propulsion […] As a result, what he wants is not more liberty as a citizen but better service as a client. He does not insist on his freedom to move and to speak to people but on his claim to be shipped and to be informed by the media. He wants a better product rather than freedom from servitude to it. (p37f)
Could it get any worse? Yes it can. From Illich’s view, the whole setup is foolishly self-defeating because not only does this set of living arrangements affect the individual, eating away on her freedom, leisure, connectedness, and wealth, it also widens the gap between privileged and burdened members of society continuously, thus putting tremendous stress on the integrity of society as a whole.

Beyond a certain threshold, further energy input makes a society’s compounded time expenditure on transportation rise significantly. In other words, speed increases for those who can pay for it while everyone else spends more time inbetween places.
In Germany, for instance, more than 16% of mostly rural railroad lines have been closed since the inception of the first inter-city express connections (ICE) in 1991, the rate of train delays rose, and people spend more time waiting for connecting trains due to a thinned out railway schedule.
Within cities, inequity leads to visibly slower traffic on average. Illich compared Bombay in the early seventies (where the very few cars already began to impair the flow of pedestrians and bicycles) with Western megacities like Paris, London, or New York. He found that the rate of locomotion in India was superior to that in fully industrialized countries.
Beyond a critical speed [around 25 mph], no one can save time without forcing another to lose it. The man who claims a seat in a faster vehicle insists that his time is worth more than that of the passenger in a slower one. Beyond a certain velocity, passengers become consumers of other people’s time, and accelerating vehicles becomes the means for effecting a net transfer of life-time. The degree of transfer is measured in quanta of speed. This time-grab despoils those who are left behind, and since they are the majority, it raises ethical issues of a more general nature than kidney dialysis or organ transplants. (p42)
So growing energy comes at the expense of equity – a mechanism that should ring alarm bells with anyone concerned about people’s participation in decision-making. If ecologists are right to assert that non-metabolic power creates pollution, it is also true that it corrupts the citizens, processes and institutions of society. 
 
Looking back at fourty-five years of ‘progress’ since Illich’s essay the brilliance of his analysis has not faded in the face of ‘new’ – more-of-the-same – developments. If anything, the manifestations of high-speed transportation have become more pointed in the places I have visited in my lifetime, be it in the United States, the European Union, Japan, or in India. Speaking up at the time of the Oil Crisis of the early-seventies when OPEC’s policies wreaked havoc on the transportation-intense – or should I say, transportation-addicted – economies of the West Illich took traffic as an example for pinpointing how the dominant culture phrases its problems in all the wrong terms. There is no “energy crisis”, he said, just a crisis of ever-increasing demand, and that’s as true today as it was back then. Instead of replacing fossil fuels (as the promise went, and still goes), so-called alternative energy sources help with covering the still-increasing demand for more, topping up the stagnating fossil fuels. The price both humans and the community of life must pay for our trips – habitat destruction, pollution, breakdown of social cohesion, human alienation from landbase, waste of lifetime on commuting etc pp – has accumulated to the point where civilization stands at the brink of collapse while a sixth mass extinction begins to denude the Earth of species diversity. Therefore it is only logical of Extinction Rebellion to seriously consider cuts on transportation. 
 
From understanding how addicted most of us seem to speedy transportation we can just as easily understand why both the current establishment and most of the citizenry alike resist the idea that aviation, private automobiles, container and cruise ships get restricted for the sake of life on Earth. Given the choice between death and unemployment, they opt for their sources of income.
The cure that Illich saw lies in the limitation of energy use. Speaking of traffic he meant lowering the maximum speed of vehicles to around 15 mph, which implicitly translates into less distance covered per day, closer-knit communities rather than urban sprawls, fewer roads with less space and materials used etc.
High speed is the critical factor which makes transportation socially destructive. A true choice among political systems and of desirable social relations is possible only where speed is restrained. Participatory democracy demands low energy technology, and free people must travel the road to productive social relations at the speed of a bicycle. (p23f)



Post scriptum
Ivan Illich (1926-2002) was a philosopher and catholic theologian.
I have first come across Illich’s work ten years ago when I happened to see a funny yet disquieting clip quoting from his book Deschooling Society. While he did not question civilization as such his revolutionary ponderings certainly deposited explosives close to its foundations. Unsurprisingly enough his name has almost vanished from public awareness. His findings, though, stood the test of time, so far, and his written legacy found its way into libraries all over the world. Many of his manuscripts and notes have been collected in the Illich Archive in Wiesbaden, co-founded and co-maintained by professors Reimer and Marianne Gronemeyer who base their work on Illich’s philosopy. In upholding the origial spirit, they apply those teachings to our times.