Sanctuary for All Life & land emancipation

I’m re-reading Jim Corbett’s Sanctuary for All Life.  I don’t know how to express how powerfully deep this book is.  For me it both opens doors and provides a foundation for a post-civilized world for humanity.

Here’s are some extended quotes, because I think the book speaks for itself:

I think the integration of humanity into life on earth requires that capitalism’s drive for ecosystem dominance be succeeded by a way of life beyond capitalism, and I see this from the viewpoint of the wildland pastoralist whose way of life has really never been integrated into civilization’s orienting viewpoint (that we must live by a command economy that reconstructs life on earth to fit us).  Here’s how a latter-day Whig Manifesto might put it:

1. The richest, most efficient, dynamically stable, “no-waste” economies evolve naturally, as spontaneous orders unmanaged by human beings (for example, the Amazonian rainforest).

2. A highly developed economy of this kind grows through the emergence of new symbioses that strengthen its ability to support life and harmonize diversity.

3. Founded on the  premise that the earth belongs to humankind, civilized economies are degenerative, growing primarily from the impoverishment of the more inclusive natural economy that the city-centered economy invades, plunders, and relentlessly tries to subjugate.

4. “Sustainability” concerns the stabilization of the human economy’s degenerative relation to the natural economy at a level that the natural economy can support without further degradation.

5. “Symbiotic naturalization” concerns the integration of a human economy into the natural economy in ways that strengthen the natural economy’s ability to support life and harmonize diversity.

6. Unlike sustainability, symbiotic naturalization requires the transformation of civilization, to establish the institutional base for human beings to become good citizens of the land’s whole, untamed community, enabled to live by supporting rather than degrading the life of the land.

7. In our deliberations about right livelihood, the need to transform civilization means that we seek to be superseded, but not by a new humanity of ecosaintly Uebermenschen; rather, by an unviolated land community that includes us, freed to evolve into richer harmonies.

8. The integration of humanity into the natural economy necessarily evolves as a spontaneous order in which our stewardship role is just to clear the way, not to impose a plan.

9. The invisible hand that guides the natural economy’s evolution reveals that our best choices are transitional, our best intentions are disoriented, our personal moralities are peripheral, and the covenant community’s guidelines are inconclusive; but universal liberty is fundamental:  The land’s liberation remains focal.

and:

…the problem with civilized humanity’s exploitation of nature goes beyond our treating it as a commons that is just there for the taking.  The problem is rooted in the managerial delusion that the land belongs to us either inclusively, as a commons, or exclusively, as property, to use, degrade, or destroy however we like.  The land is actually a living community to which we belong.  …  The tragedies of the commons and of appropriation will end only when the land community’s enslavement ends–when the land is given back to the land.

and:

Proponents of state control see the solution to the tragedy of the commons as a relinquishment of individual freedom to the state, which must take command in order to save us from ourselves.  Yet, the local, daily, on-the-land, community practice that weaves earth rights into the social fabric is beneath the reach of the state, while the commons really at issue is the earth ecosystem, which is beyond the reach of any state but within the reach of a border-bridging community movement.  A basic society of friends can join to establish earth rights where the cumulative efforts of individuals are fruitless and action by the state is counterproductive.  Even if the state didn’t give its primary allegiance to Money, it couldn’t do what’s needed to give the land back to the land because what’s needed is the societal cohesion that grows from communion rather than coercion, and the state is firmly founded on organized violence.  Locally as well as globally, land redemption is a task for those who gather as “church” (a voluntary society based on communion) rather than “state” (an involuntary society or organization based on coercion).

At the core of his work, Corbett is trying to open a way-of-life in which we can realize that we belong to the land, rather than pretend that it belongs to us.  He is trying to open doors to world in which rather than the command & control relationship we currently have as the land’s enslavers, that we might move to a co-creative one as a people symbiotically re-naturalized.

This means that Land Emancipation must happen.  That possibility is thrilling.

Studies in atemporality

Just browsing Bruce Sterling’s studies in atemporality flicker stream. It makes me think of Calvin Luther Martin’s “In the Spirit of the Earth: Rethinking History and Time” in which he claims that paleolithic peoples well understood the technologies of agriculture and building ascribed to the move to the neolithic, but didn’t use them because of their world-view.
I think we too are well ready to step back out of time, and lose our enslavement to a historical outlook. Sterling’s images are teasers for us.

WikiLeaks and open societies

There’s an important article over on the Radical Philosophy website about Assange and WikiLeaks. Besides having interesting things to say about cryptography, slowness, conspiracy, and graph theory, it’s got this really nice summation of what WikiLeaks is really about:

WikiLeaks, in the long run, is meant as a way of filtering good/‘open’ organizations from bad/‘secret’ ones, creating an inhospitable environment in which to be secret, and thereby improving governance. Assange is not the nihilistic wrecker-of-civilization fantasized by the American right (who seem to have at last found the Bond villain their impoverished understanding of the world has led them to look for). His work reflects an attitude of intensely moral empiricism, empowered by a programmer’s toolkit for abstraction and breaking big problems into smaller ones. The politics of WikiLeaks is a cybernetic politics, with built-in, auto-correcting feedback loops that tend a society towards transparent institutions and accurate information, because the cost of conspiratorial secrecy is pushed disproportionately high.

This paper also quotes Assange:

Society has grown beyond our ability to perceive it accurately. Our brains are not adapted to the environment in which we find outselves [sic]. We can’t predict important aspects of our societal environment. It’s not designed to run on our brains. We’re maladapted. In our evolutionary history we spent a lot of time tracking the behavior and reputations of small number of people we saw frequently. If we want some of the social benefits that a small society brings then we need computational crutches so when A fucks over B any C considering dealing with A will know. A society that can ‘think’ in this way is able to route goodness to people who do good and away from those people who generate hurt. The decision as to what is good is too complicated to be formulated in regulation and elections are a very coarse expression of what people think is good. Any paper formulation will put power in the hands of a political and technocratic elite. Robust routing decisions must be made by individuals and individuals need tools to manage complexity enough so they can make them effectively in a modern society. — Julian Assange ‘Transparency in the cold light of Finland’, post on iq.org, 30 July 2006.

Which is a really nice recognition for the need for holopticism.

It’s a long paper, but worth the read.

A story about expressive capacity

On a community currency related Skype chat that I’m a part of, there’s been a conversation that cycles around now and again about how the various national jurisdictions respond to community currencies, how they are likely to try and shut them down (as they did in the 30’s), and what to do about. Arthur Brock responded saying: “I think the most effective way to avoid being shut down (or even taxed for that matter) by the powers that be is to operate using non-monetary currencies that don’t look like money or compete in the same space as money. We use dozens of these a day and they’ll never be able to even attempt to shut all of these types of things down.”

Synchronisticly I had just seen an article on the “The game-based economy” which I think neatly illustrates Arthur’s point. Look closely at what “gamification” actually means in the case studies. It’s the introduction of wealth acknowledgment token systems that account for the wealth being generated by a “game.” Each one of them is actually a different form of a “current-see,” a formal information system that lets the players see the particular current(s), or flow(s) that they can then interact with in particular ways to generate the overall intended outcome of the game. Who is limited in the creation of such current-sees? Nobody. You just do it. (ie. the true meaning of LETS!) But doing it will be much easier if there is an widespread expressive capacity, i.e. a “meta-language” in which to specify and describe the current-sees. The creation of that meta-language, to my mind, is the task of our movement.

Here’s a little story to explain what I mean about the new expressive capacity (meta-language) that is embodied in current-see:

Imagine it’s 3000 years ago and you hear all this griping about the unfairness of those temple scribes who have control of the pictograms. It’s just not fair! The scribes totally abuse their power, they tax us more and more for each letter we want to send, etc.. But we’ve finally understood that their pictograms really aren’t sacred, they’re just arbitrary symbols, any of us could make up our own set and send letters to our families! We should have the right to to do this without the temple thugs coming to get us!

And then when you dig deeper you do see that, even though they’re an elite class, they do serve an important function (maintaining the consistency of meaning) by keeping tabs on each pictogram and making sure they’re drawn correctly etc. And yeah you see that maybe not everybody should be allowed to create pictograms and write with them. Just imagine all the chaos that would ensue if just everybody created their own different drawings for each word. Because then we have to deal with competing meaning systems and maybe we’d better just have one symbol set to learn because that’s more efficient for the scribes because after all, we can’t all spend the time it takes to learn all 100,000 pictograms for all of our words! That’s why there are scribes in the first place!

So maybe we can just start a complementary pictogram (cp) system for the couple thousand words we use here locally! Yah! Let’s do it! And in some places the local temples are cool with that, and in others it’s O.K. as long as you use them only to talk about non-temple business, an in other places they see any different pictograms as a threat and ban them. So then the talk of the cp movement is all about what the laws are in different temple jurisdictions and how to get people to start signing on to new pictogram systems instead of going down to the temple for all their writing needs.. etc.. etc..

And then someone invents the alphabet, a new expressive capacity that completely by-passes the functional reason for centralizing that power to the scribes in the first place. The alphabet makes it truly practical for everyone to learn to read and write because they only need to learn a handful of symbols. Any kid can (and will) do it.

I hope you see how the story above is almost isomorphic to the current financial situation with its elite. And how many of the questions and concerns that people have about community currency relate: Worries about the nation state thugs shutting things down. Questions about what happens if any individual can issue currency. Anger at the banks for monopoly issue, etc. These are all structurally the same as those worries about the scribes. And for structurally the same reason with the same structural solution. An information system was centralized that no longer needs to be when a new expressive capacity at a higher meta-level makes universal “literacy” possible.

Everybody issuing their own current-sees isn’t like everybody creating their own 100,000 picture pictogram system just because they can. It’s like everybody learning a new “wealth alphabet” in which they can begin to speak wealth-acknowledgments to each other in new useful systemic patterns that reveal the flows in communities that actually build wealth.

Literacy is a necessary precursor to democracy in large scale societies. We live in the age before any wealth-acknowledgment-alphabet exists. Thus the political freedom made possible by democracy is not possible in the economic realm. When the wealth-acknowledgment-alphabet comes into existence, then, and only then, will a new form of true economic democracy become possible.

Amathanga ahlanzela abangenamabhodo

There’s a Zulu saying “Amathanga ahlanzela abangenamabhodo,” which means “Pumpkins also multiply for those without pots.” It means that abundance is the natural state of all human beings, but we have to have belief that it can happen and do everything we can all the time to make it happen. You can achieve the impossible, but to do it, you need to see the invisible. We know how many seeds there are in a pumpkin, but we don’t know how many pumpkins there are in a seed.