text:
A part of the bourgeoisie wants to redress social grievances in order to assure the maintenance of bourgeois society.
Included in it are economists, philanthropists, humanitarians, do-gooders for the working classes, charity organisers, animal welfare enthusiasts, temperance union workers, two-a-penny reformers of multifarious kinds.
— Marx and Engels, Manifesto of the Communist Party
Surveying the various constituencies that make up the present-day Green movement, a number of distinct tendencies can be observed. These each have their own peculiarities and distinguishing features, and are sometimes even at odds with one another. But there do exist overarching themes that hold this jumbled mass of ideological fragments together. One trend held in common by most of them, for example, is a shared opposition to "big business" and "corporate greed." It is on this basis that many of them fancy themselves to hold a generally anti-capitalist worldview.
1. The Ideology of "Local" and "Organic": Locavores and Urban-Agriculturalism
But on closer inspection, it can be seen in most cases that these activists don't really want to overturn capitalism. They merely want to turn back the clock to what they perceive as a kinder, gentler capitalism, in which the "little guy" wasn't stomped on so severely by all the corporate giants. They want the family-run local shops down the block where everybody knows each other's first name. They miss the nearby farms that were owned by honest, hardworking families who brought their fresh produce into market every day. They want to get rid of all the corporate suits who come into town and vampirically leach off the hard labor of others and put these local stores and farms out of business by importing cheap goods made by foreign labor and selling produce enhanced by synthetic additives. (The völkisch and vaguely crypto-fascist/anti-Semitic overtones of this perspective should be obvious). Instead, these activists advocate to "buy local" and "go organic," since they imagine that a world built on these principles is more "natural" than the one in which we live today. The pro-organic and "locavore" movements are based on precisely this belief, which they consider to be more "eco-friendly."
This world is, of course, a fiction. But that doesn't stop activists from calling for a return to this paradise that Marx and Engels called "the idiocy of rural life." Indeed, many leftish urbanites and self-proclaimed radical students have developed a bad conscience out of their sense of distance from the more natural and "authentic" world of organic farming. In fact, this has driven many such ecophiles out of their urban lofts or student housing in some vain hope of achieving a "return to the land." "There is…wisdom and contentment in the unhurried rhythm of country life, which is mistaken by the smart townsman for slowness in the uptake," wrote Lord Northbourne,[1] the traditionalist philosopher and progenitor of the term "organic farming." This promise of living the "simple life" out on the countryside seems to many students and city-dwellers to provide an escape from the stale atmosphere of the academy and the hustle-and-bustle of the urban scene. So they buy some land out on the outskirts and set up farms where they can grow their own food. This gives them an overweening sense of self-satisfaction; they experience the thrill of producing their own homemade, holistic goods, which they can then consume or perhaps even sell at the local co-op back in town.
So what sets organic farming apart from the non-organic? To begin with, organic farming promotes "bio-diversity," which contrasts sharply with the perceived over-specialization and monocropping practices of big agrobusiness. "Mixed farming is real farming," declared Northbourne, continuing his anti-modern diatribe against the industrialization of agriculture. "Unduly specialized 'farming' is something else; it must depend on imported fertility, it cannot be a self-sufficient nor an organic whole."[2] This bleak outlook regarding the mechanization and rationalization of the agricultural process, uprooting and replacing more traditional modes of farming, was shared by Sir Albert Howard, the so-called "father of organic farming." "The hunger of the urban populations and the hunger of the machines has become inordinate," he lamented. "The land has been overworked to satisfy all these demands which steadily increase as the years pass."[3] And indeed, the trend over the course of the last century has been toward large-scale industrialized farming — with its reliance on heavy machinery, pesticides, chemical additives, and the bio-engineering of plants. And despite the recent resurgence of the ideology of agricultural organicism in popular culture, its actual output (in terms of its percentage of the market) remains fairly marginal. Even though it is one of the only growing sectors of the agriculture industry, this is true only insofar as the imperative to "go organic" has been embraced by mainstream capitalism. It's the reason why one sees "organic food" aisles in major supermarket chains, with organic fruits and vegetables produced by subsidiaries of huge agro-giants rather than by their smaller, independent competitors.[4]
But let us return to those dedicated students and urbanites who have fled from their cities and universities to pursue the vocation of local organic farming. And let us further assume that these industrious, small-scale farmers band together to create agglomerations of "community-supported agriculture" (or CSA, for short). Sticking to their "buy fresh, buy local" principles, moreover, we will grant that these farmers restrict the sale of their goods to local co-ops and farmers' markets. For none of these changes in the sphere of circulation alters the fact that the production process necessitates charging higher prices to break even, or even turn a profit. Since organic foods are typically much more labor-intensive to produce and difficult to preserve, the price for an organic item at a store is usually much steeper than its mass-produced equivalent. The maintenance of such small-scale organic farms would thus seem to be a luxury available only to those who are wealthy enough to afford selling their produce at a loss, or those who find clientele wealthy enough to afford paying much higher prices for locally-grown organic products. It is thus an elitist phenomenon not only in the smug sense of ethical virtue that comes with buying organic or local, but also in a very real, economic sense.
There are those, however, who have not even had to look beyond the city limits for a place to reunite with nature. Though parks and public gardens have been a feature of most major urban centers since the nineteenth century, the movement toward urban-agriculturalism is a relatively recent phenomenon, and is associated with the whole ideology of Green. Many urban-agriculturalists are simply private individuals buy their own plots at outrageous prices inside the greater urban municipality, where the retail-value for the same acreage bought on the countryside would be dwarfed. So it goes without saying that those who can stand to keep up such an expensive hobby must be extraordinarily rich. But what they're buying is almost certainly not the crops they will grow on it, or the relaxation brought from the hobby, but rather the knowledge that they, city-dweller though they may be, are eco-friendlier than thou.
That this fetishization of small local farms originally stems from a romantic anti-capitalist ideology should be obvious. However, the deeply conservative and reactionary character of this tendency remains hidden to its adherents. They imagine a past where everything was done at the local level, with "organic" social relationships and good family values. They remember the honest farmer, with his pitchfork in hand and his wife by his side. What they forget is the revolting reality and chronic backwardness of the old, small family farm, most famously condemned by the journalist H.L. Mencken, whose vitriol must here be quoted at length:
…Let the farmer, so far as I am concerned, be damned forevermore. To Hell with him, and bad luck to him. He is a tedious fraud and ignoramus, a cheap rogue and hypocrite, the eternal Jack of the human pack. He deserves all that he ever suffers under our economic system, and more. Any city man, not insane, who sheds tears for him is shedding tears of the crocodile.
No more grasping, selfish and dishonest mammal, indeed, is known to students of the Anthropoidea. When the going is good for him he robs the rest of us up to the extreme limit of our endurance; when the going is bad be comes bawling for help out of the public till. Has anyone ever heard of a farmer making any sacrifice of his own interests, however slight, to the common good? Has anyone ever heard of a farmer practising or advocating any political idea that was not absolutely self-seeking — that was not, in fact, deliberately designed to loot the rest of us to his gain? Greenbackism, free silver, the government guarantee of prices, bonuses, all the complex fiscal imbecilities of the cow State John Baptists — these are the contributions of the virtuous husbandmen to American political theory. There has never been a time, in good seasons or bad, when his hands were not itching for more; there has never been a time when he was not ready to support any charlatan, however grotesque, who promised to get it for him. Only one issue ever fetches him, and that is the issue of his own profit. He must be promised something definite and valuable, to be paid to him alone, or he is off after some other mountebank. He simply cannot imagine himself as a citizen of a commonwealth, in duty bound to give as well as take; he can imagine himself only as getting all and giving nothing.
Yet we are asked to venerate this prehensile moron as the Ur-burgher, the citizen par excellence, the foundation-stone of the state! And why? Because he produces something that all of us must have — that we must get somehow on penalty of death. And how do we get it from him? By submitting helplessly to his unconscionable blackmailing by paying him, not under any rule of reason, but in proportion to his roguery and incompetence, and hence to the direness of our need. I doubt that the human race, as a whole, would submit to that sort of high-jacking, year in and year out, from any other necessary class of men. But the farmers carry it on incessantly, without challenge or reprisal, and the only thing that keeps them from reducing us, at intervals, to actual famine is their own imbecile knavery. They are all willing and eager to pillage us by starving us, but they can't do it because they can't resist attempts to swindle each other. Recall, for example, the case of the cotton-growers in the South. Back in the 1920's they agreed among themselves to cut down the cotton acreage in order to inflate the price — and instantly every party to the agreement began planting more cotton in order to profit by the abstinence of his neighbors. That abstinence being wholly imaginary, the price of cotton fell instead of going up — and then the entire pack of scoundrels began demanding assistance from the national treasury — in brief, began demanding that the rest of us indemnify them for the failure of their plot to blackmail us.[5]
Not only is the historical memory of the locavores fantastic and imaginary, however, but their vision for the future is equally unthinkable and alarming. To generalize the practice of local farming and small shops would mean a regression to a quasi-feudal state of existence, with massive urban depopulation and the death of probably 95% of the Earth's people. For many Green activists, however, such a development might not be so unwelcome. Unwittingly echoing the arch-conservative Malthus, they insist that the current growth of population is unsustainable and will inevitably exhaust the world's resources. They fail to recognize: 1. that it is classist (since the lower classes have more children); 2. that it is racist (since non-whites have more children); 3. and that it is sexist (because women are supposed to be the "gatekeepers" of reproduction). Yet the activists who still hold fast to the fear of overpopulation continue to reinforce their claims with apocalyptic rhetoric and eco-scaremongering, evoking images of global environmental collapse. The Malthusian theory of a limit-point to the growth of population was materially disproven by the industrial revolution taking place before his very eyes. And while many may fear the influence that chemical additives might have on their food, the kind peddled by vast multinational corporations like Monsanto, there's a good reason that population growth has accelerated at such a rapid pace since the end of the eighteenth century: capitalism, and its concomitant industrialization of the agricultural process.
Indeed, there was a time when the Left advocated the industrialization of agriculture, calling for the mass-production and distribution of foodstuffs throughout the world. They welcomed mechanization insofar as it rendered the labor-heavy mode of traditional farming superfluous and produced more goods for consumption. And this is very much what has happened over the course of the last century. The elimination of small family farms and the mechanization of crop production has taken place on its own in the West and throughout the modern world, without the brutal programs of forced collectivization and "tractorization" implemented by Stalin. And while famines still take place in some of the poorer countries, it is only in recent times that all famines could actually be prevented — that for the first time we produce enough food to potentially feed the entire world.[6] So it is a bitter irony of history that many on the Left today seek to return to more primitive modes of local production, rather than to take control of the massive forces of agricultural production that capitalism has unleashed — and end starvation forever. But instead, the Green ideologues exalt and glamorize the small family farmer, and demonize and vilify big agrobusiness. Huge agricultural corporations may be ruthless and unmerciful when it comes to the way they operate and do business, but only a fool would want to return to the world of petty small-time farmers that Mencken described.
2. The Neo-Romantic Reification of Nature: Deep Ecology and Permaculturalism
But the proponents of local and organic produce are hardly the only ones to have resurrected ghosts of the Romantic ideological past. The twin movements of deep ecology and permaculturalism seem to have resuscitated the old notion of Nature as some sort of self-harmonious organic whole, an equilibrium hanging delicately in the balance. In this view of the world, the careless intrusions of mankind into the environment threaten to upset the natural order of things, disturbing the fragile ecosystems they touch. Humanity is therefore to take existing nature as it is, and live in such a manner that impacts it the least. The thought that humanity can reshape nature according to its wants and needs is therefore seen as hopelessly hubristic, the vanity of unnatural anthropic exceptionalism. Instead, human society is to adapt itself so as to leave nature intact, allowing its natural cycles and processes to play out without human interference.
According to the tenets of deep ecology, nature should be thought as a value unto itself, wholly separate from questions of the how it might be potentially useful or harmful to mankind. Arne Næss, the Norwegian philosopher and founder of the deep ecology movement, found it peculiar that "[o]ne of the most striking features of political arguments used to decide for or against intervention in free natural processes is that respect for nature in itself is not mentioned."[7] For Næss, it is not only important that different "forms of life" be respected as inherently valuable, but also certain landforms and geological formations.[8] Now, of course, it is obvious that humanity cannot continue to exist in the complete absence of the instrumentalization of nature at some level, however modest. In light of this reality, Næss sketched out his positive vision of what would be "characteristic of a green society":
It should be decentralized and should be a grassroots democracy. There should be social responsibility, mutual aid [a reference to the anarchist Petr Kropotkin], and a reign of nonviolence. People should live in voluntary simplicity, with a high degree of self-reliance and with moderate mobility. Different generations should be able to live together and work together. There should be a feeling of community; technology should be appropriate; industrial and agricultural units should be small. Home and place of work should be near each other and transportation mainly public. There should be an absence of social hierarchy and an absence of male domination.
Then there are concepts of another type, namely, respect for nature, reverence for life, ecological agriculture, absence of monoculture forests, absence of animal factories, free access to nature, and so on.[9]
Nowhere in Næss' populist, nature-revering speculative utopia does he reflect on the various reifications that underpin his positive prescriptions for society. Of course, it contains many inoffensive and uncontroversial points about gender equality and the elimination of social hierarchies, but beyond this, his entire vision of the ideal society is built upon a house of cards. For just as Lukács illustrated the false reification of the present state of society as a sort of "second nature," obeying eternal, ahistorical laws that cannot be transformed, it can be readily seen that Næss is guilty of an inverse reification. While he is certainly innocent of viewing society's current state as unalterable state of affairs, he hypostatizes nature in its present state as something to be preserved, rather than transformed.
Næss seems to be oblivious to the fact that to preserve nature in its present state, even fixing it as a limited set of natural cycles and processes, would be a wholly unnatural act. Humanity's proclivity to save certain species from extinction is likewise in many cases an extremely unnatural intervention; we often forget that the extinction of species has been a fairly common feature of natural history. Nature in itself is not some peaceful, harmonious state of existence, unsullied by human intrusions. It is an often brutal world that exists in a state of perpetual flux, generating (and enduring) countless catastrophes and disruptions that radically reshape its own being. The idea of Nature as some kind of sacred, inviolable entity worthy of our reverence is pure ideology. Human society is totally dependent on the exploitation of nature in some form or another. "[T]he existence of coats, of linen, of every element of material wealth not provided in advance by nature, had always to be mediated through…a productive activity that assimilated particular natural materials to particular human requirements," explains Marx, in the first volume of Capital. "Labor, then, as the creator of use-values, as useful labor, is a condition of human existence which is independent of all forms of society; it is an eternal natural necessity which mediates the metabolism between man and nature, and therefore human life itself."[10]
Permaculturalism takes deep ecology's notion of sustainability as one of its points of departure. The word itself, a portmanteau of "permanent" and "agriculture," advocates a sort of soft resilience to withstand the forces of nature, not of brick or reinforced concrete but assembled out of various objects, both natural and artificial, which are then integrated into a natural system. But the "philosophy" that undergirds permaculturalism goes beyond deep ecology in taking inevitable Armageddon as likely, if not inevitable, outcome of humanity's destruction of nature. "The sad reality is that we are in danger of perishing from our own stupidity and lack of personal responsibility to life," laments Bill Mollison, one of the co-founders of the permaculture movement. "There is too much contemporary evidence of ecological disaster which appalls me, and it should frighten you, too. Our consumptive lifestyle has led us to the very brink of annihilation. We have expanded our right to live on the earth to an entitlement to conquer the earth, yet 'conquerors' of nature always lose."[11] In Mollison's opinion, the only way to counter the damage that has already been done is to all-of-a-sudden renounce our exploitative ways, and cultivate a more permanent and sustainable way of living through his program of permaculturalism.
3. Lifestyle Politics: Vegans, Freegans, and Raw Foodists
To continue with the theme of worldwide ecological catastrophe, however — we needn't fear, some Green activists will say. "If we all chip in and do our part," they continue, "together we can really make a difference!" This sort of puerile rhetoric brings us to the next subject of our investigation: lifestyle politics, or lifestylism, as it is sometimes called. Its origins can be traced to Gandhi's famous injunction to "be the change you want to see in the world." But lately it's more the kind of message usually delivered by some well-known spokesman (or spokeswoman) — a famous athlete or movie star. The celebrities, always insecure of their ethical status because of the fame and fortune they enjoy, are always ready to join in for a good cause. And so they become the mouthpiece for this or that social message, usually inoffensive and uncontroversial. "The change begins with YOU," they will say. And then they will parade around the fact that they've donated to many charities, rescued sick animals, or adopted a vegan diet. In this way are they spared the guilty conscience of knowing that they have it better off than most people. It's why they're so easily lampooned for their endless (and almost pornographic) pontificating.
But the lesser-known practitioners of lifestyle politics are hardly less smug, sanctimonious, and self-satisfied than their celebrity counterparts. They are almost invariably ostentatious in the exhibition of their given way of life. A vegan might take every opportunity to point out how the waiter must first check with the chef to make sure that no animal products are being used in the preparation of his meal, before he can order. Oppositely, they'll rarely miss a chance to sneer or take offense at something that falls outside their narrow, single-issue worldview. A fur coat, an unrecycled recyclable, a "gas-guzzling" SUV — they'll find almost any excuse to launch into one of their patented, pre-rehearsed tirades. The words "speciesism" or "anthropocentrism" often enter the diatribe, but the arguments that follow revel in anthropomorphism, allowing for absurd casuistry and moral equivalencies. The logic of meat-consumption apparently "parallels" that of the Holocaust or incidents of rape. I had no idea.
The lifestylists thus usually find their way into a clique of like-minded ethicians, who share the same ideals and who can feel virtuous with one another. As certain lifestyles become unfashionable, many tend to drift away from their chosen lifestyle or simply burn out — so there's typically a high turnover rate. A vegetarian diet, a vegan diet, a raw food diet, gluten-free diet, a freegan diet — it's too tough keeping up with the latest trend. But there are some diehards who still cling to their diet or other ethical habits of living ("dumpster diving," buying "eco-friendly" products, reducing one's "carbon footprint," etc.). One might even have counted the guru of deep ecology himself, Arne Naess, a lifestylist to the end, as he enumerated "anti-consumerism," Third Worldism, and personal asceticism as standard points of the deep ecological code of conduct. But perhaps wisely, in the end, Naess implored his followers to keep their self-selected lifestyles at a strictly ethical level, as he advised them in general "to find politics boring or distasteful."[12] (He would later contradict himself on this score, writing a piece on "The Politics of the Deep Ecology Movement," complete with a partial apologium for Malthusian population-control).[13]
For it is only when lifestylists attempt to extrapolate a politics from their chosen ethos that they get lost, that they fall prey to a particularly pernicious eidolon. That they tend to flaunt their given way of life may be obnoxious, of course, but in the end it's fairly harmless, really. Far more dangerous, politically speaking, is the delusion that the sum of their individual lifestyle choices will have a significant impact on society. This is all the more true if they believe that they are somehow undermining capitalism through their actions. Some vegan lifestylists, like Will Tuttle, have even advanced the hilarious notion that veganism is a more revolutionary position than Marxism.[14] Quite the opposite is true. If anything, these various lifestyles are so readily integrated into the edifice of capitalist society that they almost immediately lose any revolutionary force they might have had. They are reduced to mere niche markets within the greater totality of capitalism. This is why it should not come as such a surprise that one sees the opening of a "Green" McDonald's in Riverside, Los Angeles.[15] Lifestyle politics is remarkably assimilable to capitalism. In this sense, political veganism, freeganism, and so on, are all worse than ineffectual; they appear to constitute a form of "resistance" to capital just as they are seamlessly sublated into its all-encompassing fold. It was for this reason that Lenin as well as Marx argued against prefigurative utopianism: the idea that one must behave as if he already lived in a perfect society, a Kantian kingdom of ends. Marx was a merciless critic of the utopian socialists of his day. Lenin would later write off the ultraleftist utopianism (or "Left-Wing" Communism) that surrounded the Revolution as merely an "infantile disorder." One must accept the social reality that obtains at any given time, and not imagine himself to be ethically or superior to or more politically informed than the rest of humanity by virtue of some lifestyle change. Such a conceit is all too easily repackaged — and thereby absorbed — by capitalist society.
Also, world hunger has nothing to do with scarcity. We continue to produce enough grain and other foodstuffs for human consumption to feed double the human population. Economists who speak of a "grain glut" mean that literally tons of grain is wasted and unused, not because people aren't in need of it, but because they can't afford it. Second, it speaks to incredible naiveté to assume that world agribusiness would give away any excess grain left over if the meat industry suddenly collapsed. When I say political veganism doesn't understand capitalism, this is what I mean.
While there's nothing wrong with seeing it as simply a moral issue, there is something incredibly obnoxious and self-aggrandizing about puffing out your chest, believing your diet will change the world. While the number of vegetarians and vegans has grown into sizeable minority, you would think that meat consumption would've shown a slight decline. But the opposite is true. Total meat consumption has increased. With food costs rising, meat has become more practical (in terms of calorie intake) and affordable. There is absolutely no substance to the claim that going vegan saves any animals. Capitalism does not plan production based on a one to one correspondence of a supply demand. In fact, its key feature is overproduction. A general lowering of demand will then likely mean two things: 1) animals not consumed will just be wasted 2) the price of meat becomes cheaper, increasing total consumption.
There is also no precedent for a boycott strategy that has shut down an entire industry the way it's being described (and it would require a boycott of all supermarkets and restaurants). That's because the consumer has very little power. One can "choose" to drive a fuel-efficient car, but can't choose why cities lack efficient public transportation. One can choose to buy energy efficient light bulbs, but has no say about planned product obsolescence. No one can dispute that the factory farm model creates tremendous amounts of waste, contributing to environmental catastrophe. It does so because capitalism forces every industry to accumulate and capture as much of the market as it can, in the most cost effective way. It functions to maximize profit, not to meet needs or work rationally. So every industry is structured unsustainably.
4. Eco-Feminism
Closely related to, but distinct from, lifestyle politics is a "gendered" strain of eco-activism — eco-feminism. They offer an environmentalist critique that is at once broader and more particular than that of the lifestylists. For many eco-feminists, the whole problem of man's domination over nature (and yes, specifically man's) can be traced to a male way of viewing the world. Men, they argue, seek to dominate and bend to their will everything that stands in their path. They will stop at nothing to bring Nature, often culturally identified as female, under their dominion, and so they must beat it into submission. And so patriarchal society has pursued throughout history a campaign against nature, as a test of manhood, an eternal struggle. By contrast, a more feminine perspective on nature, the eco-feminists contend, would be more empathetic and understanding. It would accept nature in all its abundance and fertility; it would show compassion where the men showed none. The wanton destruction of natural ecosystems would thus appear to them as the result of a specifically androcentric (and not more generally anthropocentric) worldview. The domination of nature, eco-feminists argue, mirrors the oppression of women and indigenous people by the Western patriarchal tradition. "The reductionist mind," states the Indian eco-feminist Vandana Shiva, "superimposes the roles and forms of power of western male-oriented concepts on women, all non-western peoples, and even on nature, rendering all three 'deficient,' and in need of 'development.'"[16] A predominantly gynocentric, indigenous perspective on society's relationship to nature would be far less destructive, many eco-feminists claim.
Many eco-feminists draw inspiration from the mythological representation of nature as a woman — Gaia, Terra, Prakriti,[17] Mother Earth, and so on. This often leads them to embrace numerous mystifications, many of them anagogic or primitivist in nature.[18] These eco-feminists will then point to indigenous tribal myths that teach that nature should be revered and held sacred. An eco-feminist spiritual worldview, its proponents insist, would lead to a more harmonious relationship with nature.
Of course, there are several problems with these arguments. First of all, it essentializes (one could even say naturalizes) the difference between men and women. "One of the reasons for ecofeminism's association with an essentialist radical feminism," Mary Mellor points out, "is its emergence alongside the cultural feminist radicalization of the feminist movement, particularly in the United States."[19] But this again hypostatizes the old patriarchal myth, so often repeated, that men are strong, bold, and decisive, while women are weak, caring, and empathetic. This is a dichotomy that feminists have for decades been trying to disprove, and now many eco-feminists are looking to resurrect it to serve the purposes of their argument. The old structuralist association man with culture and women with nature is one that modern feminism sought to overturn.[20] Postmodern feminism, on the other hand, has been far more ambivalent.[21]
Secondly, the appeal to the mythological symbolism portraying Nature as female must be seen as inadmissible superstition. The phantoms of religion and mythological deities cannot be used as evidence in any rational discussion, no matter how "authentic" or "sincere" some of these indigenous beliefs might seem. Finally, even if one were to accept such dubious symbolic evidence, would it not stand to reason that men would refrain from acts of environmental destruction like deforestation? After all, the act of chopping down a tree (a longtime symbol of the phallus) could be easily interpreted as an act of castration, the worst fear of men, according to Freud. If the eco-feminists were to trot out such symbolic interpretations in defense of their arguments, one could easily counter with symbolic interpretations of his (or her) own.
5. Radical Environmentalism: Green Anarchism, Animal Liberation, and Anarcho-Primitivism
There are those within the Green movement, however, for whom a superficial change in one's way of life or a gender critique is not enough. As self-styled radicals, they cannot be satisfied by such modest acts. Nor can they be content with merely participating in theatrical demonstrations, marches, and protests against animal or environmental exploitation (though they continue to do these things as well). These young firebrands feel they must do something more. A truly radical activism, they contend, must seek to do away with the whole bloody system — dismantle it piece by piece. So what you usually get is a bunch of angry young activists, often with some sort of anarchist orientation, who will sometimes whip themselves up and engage in isolated acts of corporate sabotage, office disruption, and animal "liberation." These acts are usually carried out by either single individuals or small groups coordinating their efforts according to some preconceived plan. The most notorious organizations advocating such militancy are the Animal Liberation Front (ALF) and the Earth Liberation Front (ELF), with which it is closely associated. But there are countless little coteries of activists strewn throughout the more developed world that operate by using such tactics. In the age of the internet, they issue any number of online manifestos or proclamations of intent.
Much of this is just militant posturing, though occasionally some groups are able to muster the courage of conviction to actually pull off some of these stunts. They are, however, often quickly arrested and given harsh sentences. There have some been some journalists who believe the courts have been a bit heavy-handed in labeling these activists' crimes as "terrorism." They even believe these rulings to be the result of some conspiratorial plot cooked up by big business interests, who then pull some strings in Washington to specifically target eco-activists through their legislation. Though there might be some small truth to this belief, the reality is that these isolated attacks on corporate property and sporadic acts of animal liberation barely dent the profit index of most of these major businesses. Militant Green activism isn't even half as disruptive or effective as its practitioners would like it to be. It would be (and perhaps is) an extreme overreaction for business interests in government to insist that these young crusaders be classified as "terrorists." If anything, this only ennobles them by giving them the sense that they are martyrs of state oppression, when in fact they are little more than petty pranksters who got in over their heads.
We have already mentioned how many of these militant tactics owe their origin to the long tradition of political anarchism, which dates back to the first decades of the nineteenth century. Many anarchist authors actually did call for individual acts of terrorism — one needs only read Mikhail Bakunin and Sergei Nechaev's Catechism of a Revolutionist or look to the acts inspired by Georges Sorel's book on revolutionary violence to witness this fact. (Lenin would famously critique such Narodnik terrorism in his book, What is to be Done?). This does not, of course, imply that all forms of anarchism employ or even approve of terrorist tactics, as there have been almost innumerable anarchist tendencies over the past two hundred years — some violent, others not. Indeed, most Green anarchists and "veganarchists" are so oblivious to the history of political anarchism that they might scarcely be aware that there were ever any major figures within the annals of anarchism who considered terrorism an acceptable revolutionary method. Their association with anarchism is in most cases purely ahistorical. It's a sad truth that many activists who identify with anarchism do so out of temperament rather than a thorough course of study. Nevertheless, we may close this critique of the contemporary Green movement with an examination of the peculiarities of the Green anarchist Weltanschauung, then moving on to its most troubling manifestation, anarcho-primitivism.
The anarchist elements within the greater ideology of Green manifest themselves mostly in their anti-hierarchical organizational structures and belief that individual actions can spark revolutionary change. This is closely connected with the more general theme of lifestyle politics, to which almost all Green anarchists adhere. In fact, lifestylism is so deeply engrained in the "eco-anarchist" and "veganarchist" traditions that Brian Dominick, the founder of the latter tendency and author of the seminal pamphlet Animal Liberation and Social Revolution, described the veganarchist revolution "wholly internal, wholly personal." "My revolution is not defined by objective changes in the world around me, such as the overthrow of the state or capitalism," wrote Dominick. "Those, to me, are merely symptoms. The revolution itself cannot be found outside of us. It is wholly internal, wholly personal."[22] Besides this nearly mandatory lifestylism, Green anarchists tend to associate themselves with an anti-globalization political stance, as well. Their critical perspective on what they call "mainstream" environmentalism also distinguishes them from other eco-activist groups. Green anarchism understands itself to be part of a radical fringe, and often takes great pleasure in that occupying that status.
Indeed, for all too many Green activists, the anarchist affiliation is little more than a fashion accessory that they pin to their preexisting beliefs in ending climate change and animal cruelty. They enjoy marching side by side with other self-declared anarchists, wearing black bandanas over their mouths and waving a large black flag. They will usually hold up some placards covered with anarchist slogans and chant commonplaces like "this is what democracy looks like!" and "ain't no power like the power of the people 'cause the power of the people don't stop!" — mindless populist jargon. While these are the kind of people who can sometimes get caught up in the Durkheimian swell of religious fervor and overturn a police car or break into a Starbuck's, in their life outside of protest their anarchism is more like a hairstyle or tattoo. They might go out of their way to get arrested (in order to wear that fact as a badge of honor), but for the most part their anarchism extends no further than that.
There are the true believers, though. The most frightening among them identify with the anarcho-primitivist movement — a tendency founded under the ideology of John Zerzan, who has a number of followers who live up and down the west coast of the U.S., but also some residing in the northeast. Considered fanatics even by many of the other Green anarchist currents, the anarcho-primitivists are actually pro-collapse. Against Walter Benjamin and the Marxist theoreticians in the Frankfurt School, Zerzan maintains that modernity offers no redemptive possibilities:
There is no reconciliation, no happy ending within this totality, and it is transparently false to claim otherwise. History seems to have liquidated the possibility of redemption; its very course undoes what has been passing as critical thought. The lesson is to notice how much must change to establish a new and genuinely viable direction. There never was a moment of choosing; the field or ground of life shifts imperceptibly in a multitude of ways, without drama, but to vast effect. If the solution were sought in technology, that would of course only reinforce the rule of modern domination; this is a major part of the challenge that confronts us.[23]
In their interpretation of history, society has been built on slavery, injustice, and the ruthless exploitation of nature ever since the first agrarian communities were established. Domestication, to them, is the root of all evil. Even simple farming is too "unnatural" for their tastes;[24] they look to small bands of hunter-gatherer tribes as the only natural mode of human existence. Everything else is "Civilization," and must be destroyed as a whole.[25] This is why they actually welcome climate change and the prospect of ecological catastrophe — because it would undo the accomplishments of human society and force mankind to "rewild," to really finally return to nature. Only this can end man's alienation from nature, the anarcho-primitivists maintain. And so some of them even prepare for this "endgame" scenario by going on barefoot runs through the wilderness at night or learning basic nature survival skills. The lunacy of their ideology is so patent that it would almost honor it too much to offer a critique of it. Needless to say, this is the outermost extreme of the present-day Green movement, but still can claim a number of adherents.
6. Results and Prospects
And so with that shall we close the critique of contemporary eco-activism we have pursued thus far. It might be appropriate here to recapitulate some of its results. In the final analysis, far from being a single, unitary ideology, the ideology of Green is rather just a hodgepodge of past ideological remnants — neo-Romanticism, vitalism, primitivism, Luddism, Eastern mysticism, and quasi-fascist Germanic naturalism. Though there is a small kernel of truth to its project insofar as it deals with sustainability (i.e., the ability to carry on the exploitation of natural resources without the threat of environmental catastrophe), more often than not there is an underlying notion amongst eco-activists that humanity should have some sort of "respect" for nature as an inviolable thing-in-itself. The Green movement therefore views nearly every industrial-technical instrumentalization of nature, plant and animal alike, as invasive and chauvinist. Insofar as it preaches "eating local" and "going organic," and then promotes the long-outdated ideal of self-sufficiency, it's tacitly advocating a return a semi-feudal mode of production, which would necessarily involve massive famine and urban depopulation.
Humanity does, indeed, stand alienated from nature. And yes, there is good scientific evidence that supports the theory of global warming, though the scientists are characteristically more cautious in their predictions. Those on the Right who insistently deny the fact of climate change are just as delusional as the hysterical dispensationalists on the Left who declare the world is doomed. But the present-day Green movement provides no real answers for reconciling man with nature, when posed as a social problem, outside of, perhaps, its notion of sustainable growth. So what might a Marxist approach to the societal problem of man's relation to nature look like?
To begin with, it must acknowledge that the answer can only lie in radical social transformation. Since humanity's alienation from nature began with the foundation of the first societies — i.e., the beginning of history as such — and since the precise form in which this alienation has manifested itself has varied throughout history, we are left two options. Either we renounce society in its entirety, with all its freedoms and higher sensibilities, and retreat into the dark recesses of prehistory (as the anarcho-primitivists suggest), or we must progress into a new, as-yet-unseen social formation. With the former option, nature would no longer present itself as a problem to humanity because there wouldn't be a consciousness of anything different, and we would act on our every savage instinct. Following the latter course of action, human society must gain a more self-conscious mastery over nature, such that it would become merely an extension of our will. What we are faced with is thus clear: either we must accept the renaturalization of humanity, or, inversely, the humanization (or socialization) of nature. Only by pursuing one or the other of these options can the contradiction be overcome — only then might humanity be disalienated from the natural world.
For the Marxist, the choice is simple. Though regressions do occasionally take place throughout history, one cannot turn back the hands of time wholesale. Thus is the dream of the anarcho-primitivists only a nightmarish fantasy, never to be realized. One can only progress by moving forward. The only answer the Marxist can accept is worldwide revolution — the fundamental transformation of existing social relations. This revolution must honor neither regional convention nor national boundary, it must extend to encompass the globe. And only by eliminating society's foundation on that insatiable category called Capital, only then can society exist for itself, only then can men truly make his own history, rather than be made by history. In the words of Marx, "[m]en make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living."[26] Engels expanded on this in later work, Socialism, Utopian and Scientific:
With the seizing of the means of production by society, production of commodities is done away with, and, simultaneously, the mastery of the product over the producer. Anarchy in social production is replaced by systematic, definite organization. The struggle for individual existence disappears. Then, for the first time, man, in a certain sense, is finally marked off from the rest of the animal kingdom, and emerges from mere animal conditions of existence into really human ones. The whole sphere of the conditions of life which environ man, and which have hitherto ruled man, now comes under the dominion and control of man, who for the first time becomes the real, conscious lord of nature, because he has now become master of his own social organization. The laws of his own social action, hitherto standing face-to-face with man as laws of Nature foreign to, and dominating him, will then be used with full understanding, and so mastered by him. Man's own social organization, hitherto confronting him as a necessity imposed by Nature and history, now becomes the result of his own free action. The extraneous objective forces that have, hitherto, governed history, pass under the control of man himself. Only from that time will man himself, more and more consciously, make his own history — only from that time will the social causes set in movement by him have, in the main and in a constantly growing measure, the results intended by him. It is the ascent of man from the kingdom of necessity to the kingdom of freedom.[27] [my emphases]
How to achieve such a seizure of the means of production is a political question, one that has been dealt with historically by figures like Lenin and Trostkii. And although it would be utopian to speculate exactly what such a realized society would look like, a few possibilities seem plausible. First, such an emancipated society, freed from the rule of Capital and the forces of history, can now consciously direct its actions at a global level. No longer would there be the haphazard, chaotic hyperexploitation of nature that one sees under capitalism, which so often gives rise to crises and acute shortages. Secondly, humanity, liberated from its servitude to merely use technology as a tool to generate relative surplus-value, can now self-consciously harness the vast technological forces bestowed upon it by capitalist society. No longer beholden to these machines, gadgets, and other devices, but their master, human society can use these technological instruments to radically reshape nature for the benefit of both society and nature. Indeed, this would involve both the transformation of man and nature. Or, as Trotskii put it in the conclusion of his book, Literature and Revolution, in a quote that might as well serve as an appendix to our whole discussion:
The Socialist man will rule all nature by the machine, with its grouse and its sturgeons. He will point out places for mountains and for passes. He will change the course of the rivers, and he will lay down rules for the oceans. The idealist simpletons may say that this will be a bore, but that is why they are simpletons. Of course this does not mean that the entire globe will be marked off into boxes, that the forests will be turned into parks and gardens. Most likely, thickets and forests and grouse and tigers will remain, but only where man commands them to remain. And man will do it so well that the tiger won't even notice the machine, or feel the change, but will live as he lived in primeval times. The machine is not in opposition to the earth.[…]
[And thus, t]he wall will fall not only between art and industry, but simultaneously between art and nature also. This is not meant in the sense of Jean-Jacques Rousseau, that art will come nearer to a state of nature, but that nature will become more "artificial." The present distribution of mountains and rivers, of fields, of meadows, of steppes, of forests, and of seashores, cannot be considered final. Man has already made changes in the map of nature that are not few nor insignificant. But they are mere pupils' practice in comparison with what is coming. Faith merely promises to move mountains; but technology, which takes nothing "on faith," is actually able to cut down mountains and move them. Up to now this was done for industrial purposes (mines) or for railways (tunnels); in the future this will be done on an immeasurably larger scale, according to a general industrial and artistic plan. Man will occupy himself with re-registering mountains and rivers, and will earnestly and repeatedly make improvements in nature. In the end, he will have rebuilt the earth, if not in his own image, at least according to his own taste.[28]
The Marxist vision of an emancipated society is one of abundance and plenitude, not of scarcity and shortage. It is a vision of unlimited human freedom, not within the constraints of an ascetic lifestyle. And these are precisely the terms that the Green movement have set up as unchallengeable, terms of shortage and "ecoscarcity." And "[t]he danger here is of accepting, often without knowing it, concepts that preclude radical critique," writes the Marxist theorist and radical geographer David Harvey. "Consider, for example, the way in which 'ecoscarcity' (and its cognate term of 'overpopulation') plays out in contemporary debate." With such terms as "ecoscarcity" and the supposed dearth of natural resources, contemporary eco-activism shortchanges the possibilities of human freedom. Harvey continues, writing that the assumption of "ecoscarcity" by contemporary environmentalists implies "that we have not the will, wit or capacity to change our social goals, cultural modes, our technological mixes, or our form of economy and that we are powerless to modify 'nature' according to human requirements."[29] The history of capitalism supports none of these claims. There may be limitations in terms of what we might accomplish in transforming nature at the present moment, but that is no reason set arbitrary limits on what might be accomplished in the future. "Hitherto philosophers have only described the world; the point, however, is to change it," reads Marx's famous eleventh thesis on Feuerbach. We might close by saying that not only can the social world be changed, but our physical world as well.
[1] Northbourne, Walter James. Look to the Land. (Sophia Perennis. Hillsdale, NY: 2005). Pg. 53. Originally written in 1940.
[2] Ibid., pg. 56.
[3] Howard, Albert. The Soil and Health: A Study of Organic Agriculture. (University Press of Kentucky. Lexington, KY: 2006). Pg. 59. Originally published in 1947.
[4] "A familiar brand name to organic shoppers is Hain. This company now owns many other organic brands, which continue to appear to be independent. Some examples include: Bearitos (chips), Bread Shop (granola), Celestial Seasonings (tea), Garden of Eatin', Health Valley, Imagine Foods (Rice Dream), Terra Chips, and Westbrae (canned vegetables, soy drinks, pastas, and more). And who owns Hain? The prime investors in the Hain Food Group are mutual funds and holding companies. Their principal stockholders are Phillip Morris (tobacco), Monsanto (genetically modified food), Citigroup (responsible for rainforest destruction), Exxon/Mobil, Wal-Mart, Entergy Nuclear, and Lockheed Martin (weapons manufacturer). In 9/99 the H.J. Heinz Co. acquired ownership of nearly 20% of Hain. And, no surprises here, Heinz is principally owned by the same mutual funds and principal stockholders as is Hain.
Cascadian Farms (the brand offering much of the organic frozen food on the market) and Muir Glen (tomato products) are owned by Small Planet Foods, which is the organic marketing 'niche' owned by General Mills, the third biggest food conglomerate in North America. Agribusiness is guilty enough for negative impacts on the global environment, local economies, and the nutritional quality of the food most of us have little choice but to consume. But look who 'owns' General Mills. Their principal investors are Philip Morris, Exxon/Mobil, General Electric, Chevron, Nike, McDonald's, Target Stores, Starbucks, Monsanto, Dupont (weapons & pesticides), Dow Chemical (Agent Orange, breast implants, napalm), Pepsico, Alcoa Aluminium, Disney, and Texas Instruments (weapons producer and one of G.W. Bush's top contributors).
Fresh Samantha, a popular organic juice brand regionally produced in Maine, merged with Odwalla in 5/00. Little do health conscious consumers suspect that Odwalla Juice is owned by CocaCola, as part of their Minute Maid unit. Boca Burgers is owned by Kraft Foods, which is owned by Philip Morris. Stoned Wheat Thins is made with GMOs (genetically modified organisms) and is owned by Nabisco, which was acquired by Philip Morris in December, 2000. Arrowhead Water and Poland Spring Water are owned by Nestle (which is being boycotted because its 'breast milk substitute' causes the deaths of millions of babies). Silk Soy Drink is owned by White Wave, which is owned by Dean Foods, whose main shareholders are Microsoft, General Electric, Philip Morris, Citigroup, Pfizer, Exxon/Mobil, Coca Cola, WalMart, PepsiCo, and Home Depot."
Resnick, Carole. "What We Need to Know About the Corporate Takeover of the 'Organic' Food Market." http://www.peacecouncil.net/pnl/03/718/718CorporateTakeover.htm. Recovered 4/21/11.
[5] Mencken, H.L. "The Farmer." From American Mercury, March, 1924. Pgs. 293-96.
[6] "[M]uch has changed since Marx's day. But the essence of capitalism — the exploitation of the many by the few for profit — remains, and wreaks its damage on an ever-expanding scale. The insane anarchy of a world market that can produce enough food to feed everyone, but fails to feed the 6 million children who die every year from malnutrition, remains with us. The unplanned character of capitalist production, with its incessant drive for profit, has created an environmental crisis that threatens the earth's inhabitants like a runaway train threatens its passengers." D'Amato, Paul. The Meaning of Marxism. (Haymarket Books. Chicago, IL: 2006). Pg. 10.
[7] Næss, Arne. "Expert Views on the Inherent Value of Nature." From Selected Works of Arne Næss, Volume 10: The Deep Ecology of Wisdom. (Springer Press. Dordrecht, the Netherlands: 2005). Pg. 150.
[8] "However, the very broad sense of the expression 'forms of life' implies that a diversity of landscapes and, more generally, landforms is also included in its scope. Environmental protection today includes such activities as the preservation of traces of old habitation and the human activities associated with them in former times. This includes the protection of old landforms, such as the peculiar geological formations of the Quaternary period." Ibid., pg. 154.
[9] Næss, Arne. "The Basics of Deep Ecology." From Selected Works of Arne Næss, Volume 10: The Deep Ecology of Wisdom. (Springer Press. Dordrecht, the Netherlands: 2005). Pg. 14.
[10] Marx, Capital. Pg. 133.
[11] Mollison, Bill. Permaculture: A Designer's Manual. (Tagari Publications. Tasmania, Australia: 1988). Pg. 1.
[12] Næss, Arne. "Deep Ecology and Lifestyle." From Selected Works of Arne Næss, Volume 10: The Deep Ecology of Wisdom. (Springer Press. Dordrecht, the Netherlands: 2005). Pgs. 105-106.
[13] Næss, Arne. "The Politics of the Deep Ecology Movement." From Selected Works of Arne Næss, Volume 10: The Deep Ecology of Wisdom. (Springer Press. Dordrecht, the Netherlands: 2005). Pgs. 201-218.
[14] "The ramifications of veganism are enormously subversive to the status quo. Even other subversive social theories that are rarely seen in schools of the media – such as Marxism – don't begin to address the deeper issue we are discussing: the mentality of domination and exclusion that necessarily flows from commodifying animals and eating animal foods, and that gives rise to competition, repression of the feminine principle, and the exploitation of the lower classes by the wealthier cattle-(capital-)owning classes. Marx's 'Workers of the world, unite!' never questioned the underlying ethic of dominating animals and nature, and hence was not truly revolutionary. It operated within the human supremacist framework and never challenged the mentality that sees living beings as commodities. Veganism is a call for us to unite in seeing that as long as we oppress other living beings, we will inevitably create and live in a culture of oppression. Class struggle is a result of the herding culture's mentality of domination and exclusion, and is just part of the misery that is inevitably connected with eating animal foods." Tuttle, Will. The World Peace Diet. (Lantern Books. New York, NY: 2005). Pg. 200.
[15] "McDonald's is jumping on the eco-conscious bandwagon: a location in Los Angeles reopened yesterday after an overhaul that rendered it more sustainable and energy efficient." Brion, Raphael. "McDonald's Goes Green, Inside and Out." Posted Friday, October 15th, 2010. http://eater.com/archives/2010/10/15/mcdonalds-goes-green-inside-and-out.php. Recovered April 21st, 2011.
[16] Shiva, Vandana. Staying Alive: Women, Ecology, and Survival in India. (Zed Books Ltd. London, England: 1988). Pg. 4.
[17] "From the point of view of Indian cosmology, in both the exoteric and esoteric traditions, the world is produced and renewed by the dialectical play of creation and destruction, cohesion and disintegration. The tension between the opposites from which motion and movement arises is depicted as the first appearance of dynamic energy (Shakti). All existence arises from this primordial energy which is the substance of everything, pervading everything. The manifestation of this power, this energy, is called nature (Prakriti). Nature, both animate and inanimate, is thus an expression of Shakti, the feminine and creative principle of the cosmos; in conjunction with the masculine principle (Purusha), Prakriti creates the world." Ibid., pg. 37.
[18] Attempts to link a feminine principle to shamanism and other eco-friendly spiritualities can be readily found in Carol Adams' collection on Ecofeminism and the Sacred. (The Continuum Publishing Company. New York, NY: 1993).
[19] Mellor, "Gender and the Environment." From Ecofeminism and Globalization: Exploring Culture, Context, and Religion. (Rowman & Littlefield Publishers, Inc. London, England: 2003). Pg. 18.
[20] MacCormack, Carolyn and Strathern, Marilyn. "Nature, Culture, and Gender." From Nature, Culture, and Gender. (Cambridge University Press. New York, NY: 1980). Pg. 43.
[21] "Modern feminism in both its liberal and socialist forms has sought to rescue women from their association with nature and the body, although more recently the postmodern feminist position is more ambivalent." Mellor, "Gender and the Environment." Pg. 13.
[22] Dominick, Brian A. Animal Liberation and Social Revolution. (Critical Mess Media. Syracuse, NY: 1997). Pg. 6.
[23] Zerzan, John. "Seize the Day." From Against Technology and Other Texts and Essays. (The Anarchist Library. 2006). Pg. 4.
[24] "Agriculture is the birth of production, complete with its essential features and deformation of life and consciousness. The land itself becomes an instrument of production and the planet's species its objects. Wild or tame, weeds or crops speak of that duality that cripples the soul of our being, ushering in, relatively quickly, the despotism, war and impoverishment of high civilization over the great length of that earlier oneness with nature." Zerzan, John. "Agriculture." From Against Technology and Other Texts and Essays. (The Anarchist Library. 2006). Pg. 2.
[25] "Civilization, technology, and a divided social order are the components of an indissoluble whole, a death-trip that is fundamentally hostile to qualitative difference. Our answer must be qualitative, not the quantitative, more-of-the-same palliatives that actually reinforce what we must end." Zerzan, John. "We Have to Dismantle All This." From Running On Emptiness: The Pathology of Civilization. (Feral House. Los Angeles, CA: 2002). Pg. 160.
[26] Marx, Karl. The 18th Brumaire of Louis Napoleon. http://www.marxists.org/archive/marx/works/1852/18th-brumaire/ch01.htm
[27] Engels, Friedrich. Socialism, Utopian and Scientific. http://www.marxists.org/archive/marx/works/1880/soc-utop/ch03.htm
[28] Trotskii, Lev. Literature and Revolution. http://www.marxists.org/archive/trotsky/1924/lit_revo/ch08.htm
[29] Harvey, David. "The Nature of Environment: The Dialectics of Social and Environmental Change." From The Socialist Register. Volume 29, 1993. Pg. 39.


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As Washington scrambles to avoid the "fiscal cliff," some leaders of China are committed to never allowing their country to fall into the same financial trap.
A 20-year economic development plan co-authored by a Chinese state think tank outlines a plan for the country that focuses on increasing the role of the markets and competition in order to continue achieving economic growth.
The plan, which was put together last year, is significant because China's new premier, Li Keqiang, was intimately involved in its development. (Read more: Key Leaders Elected to Central Committee)
The document makes some extraordinary statements for a country that still describes itself as socialist.
For example, early on in the report it states: "China does not intend to fall victim to the 'high-income trap' whereby publicly financed social entitlements become fiscally unsustainable."
In the US and Western Europe, social entitlement spending is on the path to becoming unsustainable, or already there, leading to massive cuts in government welfare benefits in countries such as Greece and Portugal. (Read more: "Anti-Austerity Strikes Sweep Europe".)
The report also makes repeated reference to building the foundations of a market economy. This, even as the Congress of the Communist Party put out a statement today as part of its once-in-a-decade transition, describing China as a follower of Marxist-Leninism.
"China 2030: Building a Modern, Harmonious, and Creative High-Income Society," is extremely lengthy, roughly 1,000 pages, and was organized by the Chinese Ministry of Finance.
The co-authors are the World Bank and the Development Research Center of the State Council. The latter is a state-owned think tank serving the research needs of senior members of the Communist Party.
Despite the title, what is suggested within the report will more likely lead to much dis-harmony, at least at first.
The report takes repeated aim at the numerous "SOEs" in China — State-Owned Enterprises, that many economists believe still control too much of the economy and do not allow for enough competition.
It calls for reforming and restructuring them because they consume more capital than equivalent private enterprises and are often far less profitable, if at all. It urges deep reforms in the banking system — where lending is still highly politicized. Doing those two items alone means fending off deeply vested interests who would like things to remain the way they are in China.
The report calls for a deep change in the role of the government in the lives of its people, saying the state needs to provide fewer "tangible" goods and services directly and instead provide more intangible public goods such as systems, rules, and policy frameworks.
Additionally, it states that countries which sustain growth and development for extended periods have certain characteristics such as "open trade and investment policies" and have "allowed markets to allocate resources."
Economist Stephen Roach, formerly chairman of Morgan Stanley Asia, uses the report in the classes he teaches at Yale University. He calls it "probably the best report that's ever been written about China."
But Roach raises this key question: Will the new leadership of China, just installed today, actually follow it? Roach is hopeful because of Premier Li's involvement.
"I don't think this report would have been as innovative and pushing the envelope as far as it did" if not for Li's involvement, says Roach.

subset: commoncrawl


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Look Out Microsoft, Comcast Has Had Its Own X1 For A Year
Last week was all about Microsoft and its new console, the Xbox One. We missed a big story, though. Comcast stepped up to the plate on the very same day with a new video for its own media monster. Meet… the X1.
This device has it all. Leveraging the power of the Xfinity service (not to be confused with the "infinite power of the cloud"), the X1 will give you a search engine for your television, and it's even voice operated via your smart phone (a second-screen device).
The X1 also has a DVR (though not one that records games) and access to the social networks and media apps that matter most to (some of) you, including Facebook and Pandora.
In all seriousness, the X1 rollout was announced exactly a year prior to the Xbox One announcement. We're not sure why Microsoft would risk the brand confusion, especially as there are likely going to be many Comcast customers that will use that service through their Xbox One.
One thing is for sure, Comcast phone support representatives are in for a lot of confusing calls.


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|Albert Brooks
News has been relatively quiet on the Finding Nemo sequel front ever since it was first announced last year. Recently, Deadline has an update as they report that Albert Brooks is expected to return to voice Marlin.
Andrew Stanton is returning to direct the Disney•Pixar film and is co-writing the script with Victoria Strouse. Plot details are currently unavailable, but it was previously reported that Ellen DeGeneres is planning to return in the role of Dory.
The 2003 original won an Academy Award for Best Animated Feature and was nominated for three others. With a total of $867.6 million worldwide, it was the second-highest grossing film of 2003.
Brooks recently starred in Judd Apatow's This Is 40 and was, prior to that, nominated for a Golden Globe for his role in Nicolas Winding Refn's Drive.
A 2016 release date is being projected for the Finding Nemo sequel.


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Jury Candidates' Familiarity With Zimmerman Varies [VIDEO]
A 65-year-old who said both George Zimmerman and Trayvon Martin were at fault in Martin's fatal shooting was among four potential jurors interviewed by attorneys during the first day of Zimmerman's trial on second-degree murder charges in central Florida.
Jury selection continues today as prosecuting and defense attorneys question dozens of potential jurors, a process that's expected to take all week, if not longer.
Zimmerman is pleading not guilty to a charge that could carry a life sentence if convicted. He claims he shot the 17-year-old Martin in self-defense.
Judge Debra Nelson has said she'll keep the identities of selected jurors anonymous but rejected a defense request to sequester the initial jury pool of 500 residents.


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Picture of the Week: Brad Paisley Borrows Zac Brown's Beanie
While Blake Shelton had a few good zingers during the ACM Awards on Sunday night, Brad Paisley quietly mocking Zac Brown while the two jammed out on 'Whiskey's Gone' might have been the funniest moment. Paisley played an April Fool's joke on Brown, who seems to have taken the ribbing in stride. Although he does look like he's ready to rip that beanie from the singer's head, doesn't he?


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Experience the Canadian story through an outstanding collection of more than 3,000 stamps — every stamp that Canada has ever issued! Housed in a new gallery, the exhibition includes behind-the-scenes stories and unique artifacts.
Start at the very beginning, with the Province of Canada's 1851 Three-Penny Beaver stamp designed by Sir Sandford Fleming, and work your way up to the most recent issue.
New to this exhibition, artifacts from the Museum's collections help explore themes of philately, society, sports, culture, environment, history, economy and symbols.
Discover little-known stories and objects behind some of our country's most memorable philatelic creations: the printer's proof of the first stamp issued in 1851, the Northern Plains headdress featured in the 1972 "Indians of the Plains" stamp and the stained glass window reproduced in 1976's "Nativity" stamp, among others.
Thanks to the Museum's ongoing partnership with Canada Post, this living collection expands with each year's new stamp issue.
The exhibition is developed by the Canadian Museum of History in collaboration with Canada Post.
Sir Sandford Fleming
Sir Sandford Fleming designed the very first Canadian postage stamp. Breaking with tradition, he suggested that it feature an animal, rather than a monarch. He chose the beaver: an animal that played a pivotal role in the development of Canada. This video explores his extraordinary life.
Online Exhibitions
The Museum has a number of online exhibitions related to postal history and heritage.
- A Chronology of Canadian Postal History
- Her Majesty's Stamps
- Chris Bennedsen – Scrapbook of a Life in Letters
- The Labour Stamp
- Winged Messenger: Airmail in the Heroic Era, 1918-1939
- Postal Reform in Early 19th-Century British North America
- The Origins of Dogsled Mail in the Yukon in the 1890s
- Before E-commerce, a history of Canadian mail-order catalogues
Travelling Exhibition
Philately and postal heritage are also part of a new exhibition opening in November 2014. The Museum is partnering with the Currency Museum of Canada in developing Voices from the Engraver, a travelling exhibition on the creative process involved in designing stamps and banknotes. This exhibition will be presented at museums across the country, reaching Canadians from coast to coast.
Satellite Exhibition
The Cavendish Post Office, in Prince Edward Island, hosts Yours Sincerely, Lucy Maud Montgomery, an exhibition that follows assistant post-mistress and beloved author of Anne of Green Gables in her real-life postal exploits to get her manuscript to publication. The exhibition is presented by the Canadian Museum of History in collaboration with its presenting sponsor, Canada Post.


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With a nod to Ernest Hemingway, 17-year-old HRVHS junior Elizabeth Gobbo penned a short story that earned her first place in the Laura Douglass Schaefer Memorial Writing Contest.
The annual contest was created to honor Schaefer and to foster creative writing in her home community. Schaefer, a Hood River Valley High School graduate and dedicated writer, passed away in 2007 at the age of 21.
According to the Gorge Community Foundation, which administers the contest funds, Gobbo competed against nine other teen writers. In addition to securing first-place honors, Gobbo received a $500 prize.
When pressed, Gobbo said she would probably "be boring and put the money in the bank." After a slight hesitation, she added that she might use part of the money to buy a language program to help her learn Russian.
The spark for Gobbo's story came during last winter's ice storm, as the teen author watched three young children playing with a rooster at a local gas station. Gobbo transformed this seemingly unremarkable event into a story of friendship and redemption entitled Primary.
To read Gobbo's winning story in its entirety, visit the Gorge Community Foundation website at www.gorgecf.org, under the "Grants" section, sub-category "Laura Douglass Schaefer Memorial Writing Contest."
GCF's Mission is to enhance the quality of life in the Columbia River Gorge by building permanent charitable endowments to help fund the long-term needs and opportunities in local communities.
GCF assets total more than $2,500,000 and represent more than 50 charitable funds established by local families, individuals and organizations.
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Drugmaker Merck & Co. said Friday that its third-quarter profit soared from a year ago - a weak quarter weighed down by huge acquisition and legal charges. But compared to the second quarter, prescription drug sales were flat and total revenue was down 1 percent.
The latest results beat Wall Street estimates. Merck shares rose 61 cents to $34.92 in afternoon trading.
"Three consecutive quarters of top and bottom line growth demonstrate our ability to consistently perform while at the same time making the strategic investments necessary for the future," CEO Kenneth Frazier told analysts on a conference call.
Total revenue of $12.02 billion was up 8 percent from a year ago, largely due to a 5 percent boost from favorable currency exchange rates, but was down from $12.15 billion in the second quarter.
Meanwhile, research spending was reduced 16 percent from a year ago, and Merck, based in Whitehouse Station, N.J., said it plans to cut total 2011 research spending to about $7.9 billion, down $400 million from its February forecast.
"That's not a cut that I want to see," said analyst Steve Brozak of WBB Securities. He said Merck's latest results appeared strong only in comparison to 2010's third quarter, "the worst quarter in the last two years."
The maker of diabetes drug Januvia and Singulair for asthma and allergies said third-quarter net income climbed to $1.69 billion, or 55 cents per share, up from $342 million, or 11 cents per share, a year earlier.
The year-ago results included continued restructuring charges from its $49 billion purchase of Schering-Plough in November 2009 and a $950 million reserve for settling a federal probe of its marketing of former painkiller Vioxx. Merck pulled Vioxx from the market in 2004 because it doubled heart attack and stroke risk.
Excluding more Schering-Plough acquisition and restructuring charges in the latest quarter, adjusted income was 94 cents per share, 3 cents per share higher than expected by analysts surveyed by FactSet. They typically exclude one-time items.
Like other drugmakers, Merck continues to suffer from U.S. and European government health programs reining in spending, generic competition to former blockbusters and other problems.
The company raised the lower end of its 2011 forecast, to a new range of $3.72 to $3.76 per share, excluding one-time items. Analysts expect $3.73 per share.
Analyst Erik Gordon of University of Michigan's Ross School of Business was upbeat about the results.
"Merck could become the only recent megamerger in pharma that is actually working," he said. "Usually, the claims that a merger will create a stronger new product pipeline and reduced costs pan out as firing lots of people and overpaying for a pipeline that disappoints."
Merck said it expects revenue for all of 2011 to grow by mid-single digits from $46 billion last year. That would indicate most growth is coming from beneficial exchange rates and probably some price increases, Brozak said.
Prescription drug sales totaled $10.35 billion, driven by strong sales of Singulair, Januvia and combination diabetes drug Janumet, HIV drug Isentress and the Gardasil and Zostavax vaccines. Merck boosted sales in emerging markets such as China and India to $1.8 billion in the quarter.
Top seller Singulair saw sales rise 10 percent to $1.34 billion. It faces U.S. generic competition next August - the key reason for Merck's latest round of job cuts. It's already cut 4,000 jobs since December, to a total of 90,000 workers.
Januvia and Janumet sales both jumped more than 40 percent, to a total of $1.2 billion. They are among the most popular and fastest-growing diabetes pills. Merck recently got U.S. approval for Juvisync, the first combination pill targeting the millions of diabetics who also have high cholesterol.
Merck also got approval in Europe for a new birth control pill, Zoely, and has launched its new hepatitis C treatment, Victrelis, in 10 countries in addition to the U.S. Victrelis had $31 million in sales in the quarter, far below the $420 million Vertex Pharmaceuticals Inc. just reported for rival drug Incivek.
Gardasil, a vaccine against cancer-causing human papilloma virus, got a boost from back-to-school doctor visits and a launch in Japan, pushing sales up 41 percent to $445 million. It just won a U.S. recommendation as a routine shot for 11- and 12-year-old boys.
Sales of biologic immune disorder drug Remicade fell 15 percent to $561 million, because Merck's revised revenue-sharing deal with Johnson & Johnson for Remicade and successor drug Simponi reduced the number of countries where Merck sells them. It took effect July 1, following an arbitration settlement.
Merck is currently launching 15 products in various countries.
Sales of animal health products jumped 20 percent to $826 million. Consumer health sales edged up 3 percent to $421 million.
(This version CORRECTS the growth in Gardasil sales to 41 percent instead of 60 percent.)


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Strapped: Little Kid Is Packing More Heat Than Alot Of Your Favorite Rappers!
Hope Billy aint planning to do nothing with these
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Crafton Hills College : Learning Resource Center Yucaipa, CA
- Client: San Bernardino Community College District
- Architect: Steinberg Architects
- Interior Designer: Steinberg Architects
- Photos: © Engbers & Hernholm Photography
- Date::10 Jul 12
The Learning Resource Center is the college's newest facility, functioning as the library, learning center and campus data center. The lighting design utilizes an asymmetrical layout and clean lines to reinforce contemporary architectural elements.
In the lobby, a continuous light slot utilizing inexpensive staggered fluorescent lamps illuminates the wall and the floor. Running perpendicular to these luminaires are recessed slots with energy-efficient metal halide fixtures to provide general illumination. Emergency control designated halogen fixtures are integrated into the same slot for instant-on egress lighting.
Custom designed double gimbal halogen IR monopoint fixtures provide flexibility for the art gallery. Careful specification of transformer sizes allow the design to meet the strict energy code. Multiple lens accessories were supplied to the owner to accomodate flexibility for changing artwork displays.


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Shoes.com Insider on New Balance ShoesWhether it be running, walking, or cross training New Balance shoes for men and women help you live a healthy, active life. New Balance sneakers such as the New Balance 990 running shoe and New Balance 928 walking shoe are staple collections that offer superior performance. Innovation in comfort and technology have been pioneered by this iconic brand with the addition of the New Balance Fresh Foam and New Balance Vazee collections, and if you're looking to take your game to the next level, New Balance tennis shoes and clothing make it as easy as: game, set, match.
New Balance sneakers and shoes come in extended sizes and widths, so you never need to compromise on finding the right fit. New Balance running shoes for men and women help set the pace no matter what trail or terrain you are running on. With New Balance, there truly is no finish line to what is possible. New Balance walking shoes are built to fit your every need. Whether health walking, fitness walking, or trail walking, New Balance shoes will support you every step of the way!
Made for men, women, and children, New Balance shoes are the perfect blend of function and fashion. New Balance sneakers come in a variety of sizes, styles, colors and widths. No matter where you are going, New Balance shoes help you go the extra mile.


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Emily Robison Hoping for a Dixie Chicks Reunion
The Dixie Chicks released their 'Storytellers' DVD last month, featuring 11 intimate VH1 performances from 2006. Aside from a documentary and the Emily Robison and Martie Maguire duo Courtyard Hounds, fans haven't heart much from the group as a trio since that show in Los Angeles. Robison says she's hoping that changes.
"I'm the one that's always ready to get on the bus and go to work, but it's not always up to me," Robison tells the The Boot. "It takes three people to want to be there. I've come to peace with that. I'm staying zen about it."
The group members have other individual obligations — like kids — to attend to these days, so if they do reunite it won't be at the pace they set 10 years ago. "Reunion" may not be the proper word, actually, as Robison says they're not broken up.
"We talk about the status of the Dixie Chicks, and we are as honest as we can be. We're on hiatus. We haven't broken up. For us, [the Storytellers' DVD] is kind of a gift for the fans. We just want them to know we'll always give as much as we can."
The singer adds that she and Maguire are writing songs for a new Courtyard Hounds album, a followup to their self-titled 2010 release. They've also spent some time in the studio, but she offered no time table for that release.


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Sept. 14, 2007
Lipscomb's Bisons won their first game of the season with a 1-0 shutout of Presbyterian College Friday afternoon at the Gamecock Classic hosted by the University of South Carolina at Stone Stadium in Columbia, S,C.
Sophomore midfielder Josh Inglebright scored his first goal of the season with an assist from T.J. Williams at the 24:37 mark of the first half. Inglebright scored from the left side, kicking the ball into the right side of the net. It was also the first assist this season for Williams.
Senior goalkeeper Jake Goergen earned his first shutout of the season. He made three saves, all in the second half. The Bisons held Presbyterian to 13 shots.
The Bisons managed 11 shots, with only two shots on goal. Senior defender Xander Vooys had the other shot for the Bisons.
The Bisons are 1-4. Presbyterian slipped to 0-6.
The Bisons play the host Gamecocks Sunday at 1:30 p.m.


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Reality-television star Lisa Hochstein is suing a blog commenter for saying Hochstein "was an escort who also did soft porn in Vegas."
Hochstein, who is an ensemble case member of Bravo's The Real Housewives of Miami, says the defendant, Jessica Lederman, has been to Hochstein's house. And that's apparently what spurred her to sue.
"This person is an acquaintance we've invited in our home and who has smiled in our faces. She had no shame in saying these horrible things," Hochstein told the Miami Herald. "The fact that she knows me and I've seen her in my home, well, it just sits the wrong way . I'm not going to go after every blogger and commenter out there. Trust me, I've been called way worse. I have thick skin as part of this whole show, but this really struck a chord."
The legal claims appear to be intentional infliction of emotional distress and defamation with a prayer for $15,000.
Hochstein says she didn't file the lawsuit for publicity reasons. Instead, it's personal.
"I didn't want it to get out of hand and I'm all for freedom of speech, but when you know someone personally and act like you're friendly with them and then go making an accusation like that, it's a big deal. What have I done to her?"
Miami Herald: #RHOM's Lisa Hochstein speaks out on controversial blog commenter lawsuit
TMZ.com: 'REAL HOUSEWIVES' STAR Sues Internet Commenter Over Call Girl Remarks


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Is Selling Your Ultraviolet Code Copyright Infringement?
from the what-first-sale-doctrine dept
This rightly confused him. After all, he was the legal owner of that unwanted, unused Ultraviolet redemption code. How could it be copyright infringement to sell that code to someone else, if you aren't using it? Selling or handing off that code is no different than selling or giving away the DVD copy that you would not use. Additionally, he pointed out many more eBay auctions doing the exact same thing, selling unwanted Ultraviolet codes.
What may make his case unique over the others is that he is selling a code for the recently released Mission: Impossible - Ghost Protocol. Since the movie has only been out for a few days now, Paramount may be working overtime to make sure that people are only buying the retail packages rather than just the digital version. Even if Paramount's end goal is to promote retail sales of the movie, flagging these sales as copyright infringement is tantamount to copyfraud.


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Robot Makers Redesign Robot After Google Refuses To Give Permission To Make Android-Style Bots
from the open-source? dept
Just after we had uploaded the complete project on Kickstarter and about to press the "Submit to the world button" …we started to second guess ourselves and wanted to know are we really allowed to do this?So, it's sorta a little like the Android bot, but not quite, because no one could tell them definitively one way or the other if doing what they wanted to do was allowed. Isn't permission culture just great?
After further investigations, as well as talking to a few lawyer friends, we discovered that the Google Bug Droid in 2D form and in printed materials is in fact Open Source, so anyone can stick it on posters and make cut outs. But there seemed to be a gray area regarding the issue of whether a 3D version is in fact allowed for resale. So instead of killing the project or possibly getting into legal issues, we thought it would be a good idea to meet with some higher-ups at the Google Android headquarters and hear what they had to say.
To make a long story short, at this meeting (during which we felt like we were on a reality TV show) the concept was well received, but there was not definitive answer as to "Yay" or "Nay".
Not wanting to kill the project after having already put so much work into it, and to make sure we could launch without any issues; we redesigned the outside shell to have a different appearance, while maintaining the same internal integrity and design we developed in the BERO secret lair.


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The Division of Student Affairs and Enrollment Services plays a key role in Ball State's commitment to a rich, vibrant, and diverse campus life. Our students come from across the country and around the world, and we recognize and celebrate the different cultures, heritages, and backgrounds you bring to Ball State.
We sponsor multiple multicultural organizations and a Multicultural Center, which offers programs and events throughout the year. Students with disabilities can find specialized services through Disability Services, and Bias Response Team is ready to help if an incident should arise by directing you to appropriate resources as necessary.
Elsewhere on campus, our Rinker Center for International Programs provides services to international students, houses study-abroad programs, and sponsors events, while the Office of Institutional Diversity promotes policies and practices that support campus diversity.


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Owning a business is both exciting and intimidating.
With SCORE, you have lots of support. Browse these tools and find resources to help you make decisions on starting or growing your enterprise. Your SCORE mentor can assist in putting your ideas into action.
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Anime and Parent(s)
She doesn't care.
It's foolish to fear what we've yet to see and know. ~Itachi Uchiha
My parents were skeptical until one day the power went out and I had still had charge on my laptops. My Mom ended up enjoying "Ah! My Goddess" and my dad became a "Rurouni Kenshin" Fan
My parents aren't terribly concerned, they know that I love anime and manga and were in complete support of me going to conventions
Although they don't disagree with my hobbies involving anime an manga I hesitate to let them know what specific series I'm into because back when I first got interested they seemed to think that all of it was hentai (like some people have said their parents thought)
In the end I think my parents only concern is that I'll spend too much time effort and money on my hobbies and not get much out of it in return
If you have something interesting to say leave a note, I may even pay attention
my mom is a little apprehensive but she doesn't mind it most times. I think she's more concerned about the weapons I bring back from dealers at cons haha.
Fear me for I am the Noodle Master!
I've gotten my dad into anime fairly recently - he's watched nearly my entire DVD collection at this point, though I haven't gotten him started on CR or Hulu streams because of his limited monthly bandwidth. May have to start having him come over to watch stuff at my place.
My mom doesn't care for most of it, but does find some hilarious - like The Devil is a Part Timer. And she's interested enough to hear about it because I'm so into it.
They never minded me being interested in it, though. Even bought me a few DVDs when I was younger.. I had to convince them to stop that because they didn't know what they were shopping for, but hey, they tried
They are fine with it. My dad likes anime. He got me into it, starting with Naruto. He used to watch Speed Racer as a kid and made us get a couple of the dvd sets.
Sometimes people dance when they are supposed to sing.
My parents know that I watch anime. The only anime they watch is the Studio Ghibli movies
"My boi, Micoo!" - Gavin Free
They don't really care and aren't interested in it, though I'm not sure if my dad even knows I watch it. Though I do feel awkward having it on the screen. There's so much ecchi stuff that it's hard for them to NOT walk in at an awkward moment, so I treat it like everyone else treats porn and minimise it. They're pretty much indifferent; to my mum they're Japanese cartoons where the characters have big eyes.
Now give me your peaches you little toad.
My mother doesn't care. To her, it's just a more mature version of American cartoons, which she is indifferent to. My stepdad prefers American cartoons, but he doesn't particularly dislike anime. He likes the oldies, such as Felix the Cat and Popeye the Sailor Man.
Moonlight Sonata
My mom hates the fact that I watch anime. she thinks that thier just weird japanese cartoons. But, I am starting to understand where she is coming from about anime being a waste of time and all.
My mom knows that I am into anime and manga. I think she thinks that it is another hobby that I have, The one thing I do know is that she thinks that I spend too much time watching anime.
I want to get her to watch a few shows, like Clannad, Angel Beats, and Lucky Star to understand what anime is like. If she is willing, I might show her Madoka Magica or Black Rock Shooter, but those may be too dark...
I am wanting to get a few Gundam models, and I do not think she would have a problem with that, but I have no idea what her reaction would be to me getting a body pillow or some risque figures.
Where are the Cheetos?
They hate the fact that I waste my money on stuff and that I recently started to cosplay/attend conventions - they especially have a problem with the cosplay haha. But they don't try and stop me or anything.
I keep trying to get them to watch stuff I think they'd enjoy, but had no luck getting them to sit down for it yet =(
I'm 22, my parents don't give a damn about what I do or what I like.
The Closet became boring.
they dont care about it me and my sibs just love watching some anime
Now the search for pokemon Z!
ahaha they don't really know that I watch anime.... -_-
(except maybe stuff like pokemon when I was young)
but seriously, my mom doesn't bother me at all when I'm in my room AND doesn't check my laptop
If she did know, she would probably yell at me for wasting my time when I'm supposed to study


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Featured News - Current News - Archived News - News Categories
The Dale Association's Vision and Hearing Impaired Program is recruiting volunteers to serve as drivers in a new transportation program to take participants, age 60 and older enrolled in the agency's Vision Program to doctor appointments, grocery stores, support group functions and community services.
Drivers will utilize the agency's passenger van. The program is also recruiting a volunteer to coordinate the schedules of the drivers and participants.
Call program coordinator Nancy Smith at 716-433-4441. Volunteers are needed throughout Niagara County, and are asked to dedicate up to four hours per week between the hours of 9 a.m. and 3 p.m.