There Will Be Blood
Pray For Calamity, February 11, 2015
“He said that men believe the blood of the slain to be of no consequence but that the wolf knows better. He said that the wolf is a being of great order and that it knows what men do not: that there is no order in this world save that which death has put there.”
― Cormac McCarthy, The Crossing
In Theodore Kacynski’s manifesto, “Industrial Society and Its Future,” he lays out many premises concerning the existence of man in relation to technology and technological societies. One of these premises is that modern people in technological societies are afraid of death because they have never lived. They have not used their bodies, minds, and souls to their full potential, and thus even in old age, feel like they are yet to begin. Kacynski writes about the primitive man who in his sixties, having seen the successful life of his child and feeling the weariness in his muscles and bones, does not fear, but welcomes his turn to sleep. Where these intuitions were passed on, cultures of indigenous peoples were able to form warrior societies whose success rested on the fact that individual braves had no fear of death. They viewed themselves as one with their people and their land, both of which were timeless, granting them strength of conviction when the situation called for it.
When we hear of people dying in our culture, such news is often quickly followed with statements about the unfairness of one dying so young. Even a fifty-year-old heart attack victim will generally be granted laments and declarations that their passing was too early. While of course the loss of a loved one is saddening, there does appear to be a trend throughout this culture that seems to speak of death as if it is not the ultimate outcome of every life. Death, like the environment, is but another inconvenience to be conquered by our cleverness.
In this culture, there is language of “rights” concerning life. It is said that individuals have a “right” to life, meaning then that death is some violation against the individual. There are even those who would like to extend such rights to animals. No one, according to modern people enculturated by the dominant dogmas, is supposed to die. Ever.
Of course, every living being is only so for a limited time. Death and birth are two phases in the same biological process, and where there is the latter, inevitably we will come to the former. What I find so maddening, is that this culture, so lacking in its ability to confront death, let alone to create and support the psychological and emotional infrastructure to deal with death, is such an efficient bringer of death. How a people so vocally dedicated to peace and the preservation of life can then unflinchingly create nuclear and biological weapons, institute economic castes which immiserate the majority to establish the privilege of the minority, and daily exterminate upwards of two hundred species is possibly the grand irony of our time.
The mind reels.
When just last month, the study “Planetary Boundaries: Guiding Human Development on a Changing Planet,” was released, it got a lot of traction across the internet. The study, prepared by eighteen scientists from various international universities, grabbed headlines by claiming that human civilization had crossed four of nine environmental boundaries.
Of course such studies digitally shared from hard drive, to hard drive, to hard drive have never served to accomplish much in the way of real world action towards deindustrialization, and likely this one was and will remain no different. The trend seems to be that alarming data confirming that human industrial civilization is driving the global ecology to ruin, likely even to the near term detriment of this very civilization, only ends up spurring on those who believe that human industrial civilization can be done in a less harmful way, perhaps with the addition of more solar panels or the subtraction of capitalist motives.
Those who dare argue that civilization, and industrial civilization in particular, is the root cause of the destructive habits which are bringing all living beings to a point of potential collapse or extinction, are routinely dismissed as extreme. Such critics, before dismissal, are reminded of the dominant culture’s primary directive; “We cannot go backwards.” Suggestions that we must, in order to maintain a survivable habitat, drastically reduce reliance on industrial methods, products, and infrastructure are waved off as impossible, insane, or even genocidal. Defenders of the dominant culture and systems of industrial civilization claim that such reductions in technological application will axiomatically mean reductions in human population, and thus are off the table. These claimants are either oblivious to the fact that “going forward” with the methods and practices of the dominant culture would be at least equally genocidal, if not more so, or they harbor a quasi religious belief that human invention will save us from every single problem caused by previous scores of human invention. Always ignored is the clear fact that so called “going forward” will mean an increase in human population before the ecosystems which support them collapse, meaning there will be more humans to die when drought, famine, sea level rise, resource scarcity, and every other calamity currently rising to crescendo ultimately manifest in a symphony of systemic failures that existing political, technological, and economic structures are incapable of mitigating
And then there are the non-human genotypes that most defenders of the dominant culture refuse to ever enter into their calculations.
When someone refuses to acknowledge a solution to a problem because it will indirectly involve death – even when the solution in question is attempting to select fewer deaths sooner as opposed to a great many more deaths later – this person is inserting hidden premises into the discussion, the most obvious of which is that people alive now have the right to exhaust the health of the land which people not yet born will need to rely on in the future. If upon the suggestion that we must globally act to deindustrialize in order to prevent overwhelming climate catastrophe, a person floats the counter argument that such deindustrialization will result in a reduction of currently available medical technologies, and is therefore an unacceptable proposition, this person is inserting into the discussion a premise that the lives of those who would no longer have access to the medical technologies they require are more valuable – this is to say, they have more of a right to survival – than the lives that will be lost – human and non – when industrial civilization fails and brings down with it the functioning ecology of the planet.
Such premises, to me, seem insane. A patent refusal to acknowledge the bare reality that all life, including human life, requires as a foundation a healthy and viable habitat is either obstinacy or a shameful level of ignorance. Claiming that one group of humans has more of a right to survival than others, or that humans have more of a right to survival than the rest of the web of life, is doubly insane.
At the end of it all, defenders of the status quo are not defending life, they are defending lifestyle. Proponents of the dominant culture and its myths of progress are really arguing for their own comfort, of both body and mind. Changing nothing presents no difficult ethical questions or messy physical conflicts. Going forward is the easy choice. This fact alone should ring alarm bells.
Why is death so unacceptable? If we cannot come to grips with death, then we will find ourselves collectively at an impasse where no necessary action will be taken, and industrial civilization will continue unimpeded on its course devouring forests, wiping out species after species, washing away topsoil, and rendering the oceans a lifeless acidic soup of plastics in various stages of photo decay. Somewhere buried in all of this is yet another premise; that to elect the death of even one is unacceptable, but to remain passive while existing systems dole out death to many is forgivable. Human agency seems to be the determining factor. The people who own and operate chemical plants that cause regional cancer clusters in children are forgiven. A death by one million pinpricks is too diffuse to assign blame. On the other hand, to intentionally kill the CEO of such a chemical company would be an outrage. It would be a tragedy. People on TV would say he died too young.
The dominant culture not only protects those high on its hierarchy, blurring lines of responsibility for the actions they take in the name of progress, but it also blinds every day people from the realities of just how it is they come to have the things that they do. Major systems of production and distribution that segregate individuals from the sources of their food, their clothing, the materials that built their homes, the fuels that power their cars and gadgets, create an illusory sense of existence. If a person perceives that food comes from a grocery store, gasoline from a pump, shoes from an online retailer, it is reasonable to believe then that this person’s perceptions have been skewed into believing that nothing must ever die for us to consume whatever we want in whatever quantities we desire. As long as the blood is on someone else’s hands in some other land far from sight, then there is no blood at all. It is this willful blindness to the day to day functioning of industrial civilization on the part of the world’s wealthier populations that allows a people draped in slave made textiles who are kept fed by the mechanistic rape of stolen land powered by stolen oil to stare up with their doe eyes and without a hint of irony ask, “But why do they hate us?”
So it is that so often we hear the claims of “green” capitalists who declare we can have our planet and kill it too. We are to shut our eyes and believe that solar panels, electric cars, fair trade mocha lattes, soy burgers, iPads, internet service, and all of the pills and processes in a modern hospital all just manifest from the ether. The rainforests clear cut, the oceanic dead zones caused by agricultural run off, the open pit mines, the oil spills, the nitro-tri-fluoride and other greenhouse gasses, and all of the whips and prods physical and not that herd about the masses of humans who do all the lifting, stitching, assembling, dismembering, and dying to bring such wonders to our shopping carts just don’t add up to dry shit.
That is how the dominant culture deals with death. It hides it. And when it can’t hide it any longer, it calls it “business.”
Various indigenous tribes have been able to maintain steady populations. In fact, for millennia, a handful of commonplace practices aided in keeping a tribe or band’s numbers in check. Breastfeeding infants until they were four years old helped prevent mother’s menstrual cycles from resurging, thereby keeping birth numbers down. The use of abortifactant herbs also helped women in the event of untimely pregnancies. When a group’s population was at a point where another child would bring great hardship, some tribal people would turn to infanticide. Picture the heartbreaking scene, as a mother lays a newborn infant on a cold hillside to freeze as the sun sets on a winter day. On the other end, tribes would at times decide not to work to heal ailing elderly members, and instead would begin ceremonial death rites when an older person fell ill.
This is the cultural imperative I am interested in. The ability of a people to confront the hard reality of their lives, and to make the soul wrenching choices that they must make in order to survive is not present in the civilized paradigm, not when it comes to allowing death. This is a delicate topic, to be sure, but one of necessary import as the world now hosts almost eight billion people, while conversely non-renewable resources are consumed at increasing rates, and the ecology is pushed beyond the breaking point.
Cultures that accept the inevitability of death create ceremonies and social forms for processing death. This is not to suggest that these people do not feel the pain of loss when a loved one passes, but rather to highlight that they develop a maturity surrounding death. They can talk about it. They can incorporate it into their survival strategies. They do not treat it as a cosmic betrayal of the individual’s right to exist for seventy-five years before a midnight expiration in a beach condo in Florida. Most importantly, cultures that make room for death do not become locked into a suicidal social paradigm, refusing to veer in their direction because doing so would result in the death of some, even when going forward would result in the death of all.
In my last essay I spoke of needing a new cultural ethos in order to prevent the wanton annihilation of the Earth’s life giving systems. This psychological and spiritual evolution must include maturity in the matters of death. Culturally, we must not shun death from our view, for when we do, we push his presence beyond sight, but not beyond efficiency. Beyond the hedge where death lurks ignored by modern man, he does his work still, and he plots against those who believe they have banished him with their cleverness. He plans a great party indeed.
My daughter is nearly a year old. She is my connection to the future, as my parents and ancestors are my connection to the past. I love her to my core, each cell in my body resonating with an urge to guard her, protect her, and to see to her survival. I think about the emptiness that would devour me if she were to die, so I do have a sense of the gravity concerning that which I have written. I look at my little girl, and the truth of life comes to me plain as the new day: we cannot banish sorrow. Heartache is the handmaiden of joy. The history of our species is the history of finding the strength to endure when it seems that all is lost, and when we see no reason to go on, feeling that the ground holds us still.
The complex problems we face require sober, adult analysis, but here and now we lack the methods and ceremonies necessary to act as a mature culture. Our unwillingness at all levels to confront uncomfortable realities has made dangerous adolescents of us, as our orgy of consumption and self aggrandizement has pushed the planet to the brink. There are tasks which demand our collective attention, and undertaking them, while necessary, will not be without consequence. There are few good options on the table before us. Meeting such difficult questions head on, with humility and grace, is the mark of greatness.
It is time to ask, “who are we?” and “who do we want to be?” As we stand right now, we are a belligerent cult of ego, drunk on the self, screaming our greatness as we charge forth trampling everything underfoot. We have a lot of work to do, and not nearly enough time to do it. Death rides whether we call to him or not.