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I am pleased to announce the publication of my new book, Total Liberation: Revolution for the 21st Century. This concise, jargon-free, and highly readable work is soon to be published in three different languages: first, next month, in German, by Echo Verlag publishers; second, by mid-year, in Italian, by Ortica Editrice; and third, in English toward the end of 2014, by the major American academic press, Palgrave-MacMillan.

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Below is the Table of Contents and the Introduction to the work. Please look for the book soon in German, Italian, or English versions and I will post additional details regarding these and possibly other translated editions of the book as they become available.

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Total Liberation: Revolution for the 21st Century

By

Steven Best

Table of Contents

Introduction: Crisis and the Crossroads of History

 Chapter 1: The Animal Standpoint

Chapter 2: The New Abolitionism: Capitalism, Slavery, and Animal Liberation

Chapter 3: The Paralysis of Pacifism: In Defense of Militant Direct Action

Chapter 4: Rethinking Revolution: Veganism, Animal Liberation, Ecology, and the Left

Chapter 5: Minding the Animals: Cognitive Ethology and the Obsolescence of Left Humanism

Chapter 6: Moral Progress and the Struggle for Human Evolution

Conclusion: Reflections on Activism and Hope in a Dying World and Suicidal Culture

 

Introduction: Crisis and the Crossroads of History

“If you do not change direction, you may end up where you are heading.” Lao Tzu, sixth century BCE philosopher

In dystopian and apocalyptic times such as ours, one of accelerating global social and ecological crisis, these essays attempt to articulate a revolutionary politics of total liberation for the 21st century.

All political approaches and social movements to date have been fragmentary, weak, and non-inclusive, and regressive in their views toward nonhuman animals. In the last three decades, there have been initial and tentative alliances between social justice and environmental causes, with growing recognition that the assault on people and the environment have common roots in a growth-oriented capitalist system. But, due to neglect on all sides, these alliances did not include vegan and animal rights/liberation movements, which overflow with potential for advancing progressive values (such as peace, justice, rights, equality, and community), creating ecological societies, and overcoming human alienation from other animal species and the earth as a whole.

Alliance politics generally is a challenging issue, as people prefer to focus on their own causes rather than supporting other movements, especially ones they disdain out of ignorance. This has to change and new political ideologies, tactics, and groupings must be formulated, for everything else has failed and the stakes could not be higher. At risk is nothing less than the future of life on a planet that has been pushed beyond all limits to adapt to human existence and is prepared to shake us off entirely and allow the evolutionary process to continue without us. This century, the next decades or even the next years, is decisive, for what we do or fail to do now will determine the fate of species, our own fates, and evolutionary history on this planet for millennia to come. The urgency could not be greater, there is no time to waste, it is now do-or-die.

Although diverse in theme, the essays collected in this book form a coherent whole and address my core concerns as they relate to current crisis conditions. The most promising and relevant politics for this century, I believe, will not focus on class struggle or the fragmented identity politics pursued along single-issue lines concerning race, gender, sexual orientation, and so forth. It will be, rather, a politics of total liberation that grasps commonalities among various forms of oppression, that recognizes the interdependence and common goals of various liberation movements, and that forges appropriate political alliances.

By “total liberation” I do not mean a metaphysical utopia to be realized in perfect form. I refer, rather, to the process of understanding human, animal, and earth liberation movements in relation to one another and forming alliances around interrelated issues such as democracy and ecology, sustainability and veganism, and social justice and animal rights. To be sure, total liberation is an ideal, a vision, and a goal to strive for, invoking visions of freedom and harmony. But the struggle ahead is a continuous one, conducted within the constraints of human nature and the limits imposed by ecology. Human, animal, and earth liberation movements are different components of one inseparable struggle — against hierarchy, domination, and unsustainable social forms — none of which is possible without the others.

Through predatory behaviors, systems of exploitation, and growth-oriented societies, we have lived in contradiction to one another, other species, and the planet for so long, that we have brought about a new geologic epoch – the Anthropocene Era – whose name recognizes our global dominance and severe impact of Homo sapiens on the planet. In this era of runaway climate change, the sixth great extinction crisis in earth’s history, increasing centralization of power, aggressive neoliberalism, global capitalism, rampant militarism, resource scarcity, chronic warfare, economic crashes, and suffering and struggle everywhere, we have come to a historical crossroads where momentous choices have to be made and implemented into action.

The omnicidal regimes of “civilization” and global capitalism have reached their zenith and will end — whether through an ascendant global resistance stronger than this dying world system, or through the cataclysmic adjustments the planet already has initiated, such as ensure its evolution for billions of years to come but create conditions utterly hostile to supporting humans and countless other species.

Anything short of a radical, systemic, and comprehensive change, of a formidable revolutionary movement against global capitalism and hierarchical domination of all kinds will yield useless reforms, pseudo-solutions, false hopes, and protracted suffering. The time for partial visions, separate struggles, and fragmented resistance is over, and the hour of total liberation and revolutionary alliance politics has arrived.

Yet, alarmingly, we have not yet as a species or critical mass awoken to the true gravity of the situation and the magnitude of the challenges we face. The big picture proves elusive, antiquated paradigms prevail, and dogmatism and complacency strangle possibilities from all angles and quarters. Although few realize it, the human, animal, and earth liberation movements desperately need one another, and the weaknesses and limitations of each can only be overcome through the strengths and contributions of the others.

If revolt can mature into revolution, the starting point for social transformation is to join hands across the barricades; to engage in respectful critical dialogue; to communicate, educate, and learn as equals; to overcome partial histories, critiques, and battles for a systemic struggle. A politics of total liberation could forge alliances more powerful than anything yet created. It seeks to emancipate not just one class, interest group, or even the entire human species from the grip of a nihilistic power elite, but also animal communities everywhere, ecosystems worldwide, and the dynamic energies of evolution and speciation currently strangled.

Listening and learning, working united not divided, a unity in difference and a differentiated unity, forging a plurality of critiques and tactics that attack at all points and mobilize resistance from all social quarters – through a politics of total revolution, a politics for the 21st century, a flank of militant groups and positions can drive a battering ram into the structures of domination, unlock every cell and cage, and open the doors to a myriad of possible futures.

But humans will awake, if ever, late in the process of advanced crisis and decay. Nothing guarantees we will succeed rather than fail. But pessimism is suicide, despair is surrender, the stakes are too high, and our responsibilities are too great. Despite our violent history as a predatory and colonizing species, what humanity can and cannot achieve is still unknown. Our capacities and limits are still being worked out in the laboratory of history and political struggle, as this evolutionary experiment nonetheless might soon end in extinction. Let us not only hope, but also struggle, for a different outcome.

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“For at least the last half century, a biocentric revolution has been unfolding against the destructive tyranny of anthropocentrism — a revolution guided by the natural laws of ecology against the unnatural diminishment of nature at the hands of “civilized” man. In this bold, brilliant, and timely book, Steven Best writes from, and has documented, the evolution of this universal revolution, as he gives us a glimpse into the catastrophic consequences should this revolution fail.”  –  Captain Paul Watson

This is the second talk I gave at the International Animal Rights Conference in Luxembourg, on September 14 2013, regarding the need for an alliance politics that transcends the rigid divisions among the animal/human/environmental liberation movements.

This is the first of two talks I gave at the International Conference for Animal Rights in Luxembourg, on September 12 2013, and the first of seven talks I gave on my Fall 2013 speaking tour in Luxembourg, Germany, and Italy.

Ann Parkes is a good friend of mine, a veteran animal rights activist, a brilliant and dignified woman, and yet another victim of neoliberalism, class oppression, and state repression. Below and in her own recorded video statement, is a shocking story of capitalist war against the disadvantaged and the subsequent campaign of harassment, threats, and intimidation the UK Social Services, police, and State unleashed against Ann Parkes for daring to challenge their deplorable treatment of those in need and those who dare to speak against the agents of repression. Ann Parkes is a brave and noble woman fighting a courageous battle on behalf of her sick husband (Alfred Parkes), her embattled family, and her own right to dissent. This is her story.

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Statement on Behalf of Ann Parkes:

As a global community of Human Rights Advocates, we are beginning to question the legitimacy of Social Services, particularly at Solihull Council. The travesty of justice through their derelict duty of care towards the Parkes Family of Solihull is incomprehensible, aside from reprehensible.

Mr. Ian James, Director of Social Services, accompanied by Fiona McGill, systematically ignored emails pertaining to a disgrace that occurred at Jubilee Gardens whilst Mr. Alfred Parkes was in their care.

This has been an ongoing but preventable saga since January 2013. Social Services is simply a service to the people they represent. In the case of the Solihull department, their intention has not been one of care, compassion and integrity, rather the opposite. Antagonistic, bullying, abuse of power towards a citizen and absolute derelict duty of care. Collectively James and McGill not only refused to investigate blatant impropriety regarding the staff but denied knowledge of the fact. Emails in our possession suggest a cover up connected to flagrant lies.

Mrs. Parkes aside from experiencing the police arriving at her home, requested specifically by Fiona McGill in an attempt to prevent her posting this sorry saga on social media, has been forced to endure despicable disregard by those who are paid to serve the people. This disgraceful abuse of power prompted Mrs. Parkes to follow up visiting the police station herself, only to discover there was no record or log regarding the two officers involved, which leads us to believe it was a favor owed or bestowed. Attempting to personally speak with James and McGill at Solihull Council, in an endeavor to resolve these issues, she was promptly asked to leave by security. Is the UK becoming a “police” state of oppressors? Many people are watching this story from around the globe, in disbelief and horror.

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To support Ann, please send letters to:

andy.burnham.mp@parliament.uk  (Shadow Health Secretary)
huntj@parliament.uk  (Jeremy Hunt, Health Sec.)
mb.scfs@dh.gsi.gov.uk
burtl@parliament.uk  (Lorely Burt, MP/Solihull)
hemmingj@parliament.uk  (John Hemming, MP)
ianjames@solihull.gov.uk  (Director of Solihull SSD)

Willis, my feline soulmate, died exactly a year ago today, and will never leave my memories and heart. I love you Willis, rest well my son.

Sundry individuals come into resistance movements without a clear history, without known connections, and with sketchy or unverifiable backgrounds. Typically, they are disagreeable persons, they often don’t work but have access to money or constantly beg for funding on social media sites like Facebook, using the pretense they need funds for demos, endless “legal costs,” “successful campaigns,” etc. They are either opportunists or agent provocateurs, or just police agents. They quickly rise to the forefront of a movement, they spew militant rhetoric and agitate for “radical” actions, and they clearly have other agendas than what they pretend to care for.

These people are white belts — novices in the movement for just a few weeks, months, or years at most — posing as black belts — time-tested veterans whose loyalties, sacrifices, and history are fully transparent and accountable for.

The article below is an excellent list of red flags to watch out for, and people who fit the descriptions are advised to be shunned, investigated, or approached with extreme caution. All movements are replete with nefarious opportunists, cops, infiltrators, and agents; they might be your lover, best friend, or “hero.”

Novelist Thomas Pynchon identified the mindset all activists need to steer clear of potentially pseudo-activists as one of “critical paranoia.” It is not a consciousness paralyzed by absolute paranoia, but one that proceeds with caution, has a healthy critical approach and skeptical outlook, identifies the warning signs of faux-activists and/or agents, and never succumbs to false prophets and provocateurs. The following contains wisdom and warnings all activists in any resistance movement should heed.

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CrimethInc, July 6, 2013

Is S/He an Informant? A Ten Point Checklist

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A group of people who have been directly harmed by informant provocateurs have put together this checklist, drawing on personal experiences as well as those of other activists and information from informant provocateurs who have gone public. We hope you can learn from the damage that has already been done, so these people can be stopped before they are able to harm you.

Here are ten warning signs:

1.

Something feels “off.” Something about them just doesn’t line up. Their stories about their activist history or life history, don’t ring true. At this point, you need to run a background and criminal check. If you wait for all the other signs, it may be too late. The most obvious cause for serious concern is when someone shows up in an activist community and they don’t seem to have existed prior to that. That should be a dealbreaker right off the bat.

2.

Despite the misgivings of some members, the individual quickly rises to a leadership position. S/he eagerly takes credit for actions in the media and begins to promote him/herself. S/he works to become one of the “faces” of the organization, and clearly wants to be a poster child for the group, attempting to “brand” their identity with the group’s name, imagery, and identity. S/he likes getting photographed, even when engaged in illegal activity.

3.

S/he photographs actions, meetings, and people that should not be photographed. S/he posts photos of actions and meetings on social media sites like Facebook, even tagging activists without their permission (in effect, facilitating law enforcement surveillance).

4.

S/he is a liar. S/he shows signs of lacking ethics and lacking transparency with the rest of the group.

5.

S/he advocates for high-risk illegal action to people s/he should not trust, while claiming to understand the importance of security culture. S/he goads others to violent action, for example by telling them they need to be “warriors.” Upon reflection, the illegal actions in question often have no real purpose and will not advance the goals of the group in any meaningful way. The person generally has a very twisted perception of what it means to be a warrior.

S/he seeks internal rifts in the community and exploits them. S/he has a cycle of abuse with groups and individuals: a honeymoon period, followed by manipulative, abusive behavior, followed by apologies and promises to do better. Then the cycle repeats.

6.

S/he always has bail money and pocket money, but either no real job, or no job that pays that much. S/he may imply access to a trust fund or similar resources, but this needs to be checked. S/he somehow has the financial freedom to be at any action that will get media attention, or any underground action that may involve illegal activity.

7.

S/he is found to be lying about really serious things like identity, family, background, race, or ethnicity.

8.

S/he has warrants but is unafraid of announcing and advocating illegal action, using his/her real name, publicly advertising his/her whereabouts, and once again jumping into the frame whenever photos or video are being taken at illegal actions. When picked up, s/he always makes bail and gets released, sometimes released on Own Recognizance even when the charges are very serious. This happens a lot. Then the individual goes right back to meetings, taking photos and posing for photo ops. S/he has a Catch and Release cycle with the cops. S/he may have a history of very early release from prison, then going directly to political meetings, sometimes of groups s/he privately claims to hate, or that would have been forbidden as a condition of normal parole.

9.

Juicy information, given only to the suspected informant, comes out the law enforcement end. To be sure this is taking place, the information must be unmistakable, and have been shared face to face, one on one, with zero possibility of surveillance (say, whispered in the informant’s ear in the middle of a field).

10.

Full admission: “My name is ________ and I was employed by [agency] to infiltrate [organization].” A full admission of informant and/or provocateur status may include details of what the informant provocateur received in exchange for their work: either the amount of money they were paid, or the deal they got to be released from prison or avoid prosecution for particular crimes. In some cases, the deal includes a future position with the law enforcement or intelligence agency that hired them. On the unlikely chance that someone is mentally ill, this information could conceivably be checked against the going rate for informant provocateurs; but if the other criteria are met, assume they are telling you the truth, even if they are mentally ill. While mentally ill people do not make reliable informants, they can make excellent provocateurs, and their history of instability can be cited as evidence when law enforcement denies the individual was hired as a provocateur.


If a person meets any of the criteria beyond points 1 through 3, you shouldn’t be working with them. Hopefully, all the points beyond number one will not even matter, as you will have already cut ties with the person after the first red flag. Regardless of whether we can prove someone is an infiltrator, if they display any of the problematic behavior described here, they shouldn’t be party to anything sensitive in the first place. Even if they’re not an infiltrator yet, it offers reason to believe they could be turned or crack under interrogation.

Here are some other warning signs to watch for. When it comes to people’s daily behavior, outside of meetings and actions, is the suspicious person behaving inappropriately with children? Are they harming their partners? Can they not keep their hands off kids? Or are they trying to sleep with multiple adults in the group (or one of the leaders)? Make sure you don’t have a pedophile who was let free in exchange for disruption, or a serial rapist or woman beater who has been turned loose on an activist community to cause devastation. Note when such people never face consequences from law enforcement, even when the victims press charges. If there’s a solid case against a predator, and that predator is allowed to flee, then goes to political meetings in another jurisdiction while the feds refuse to extradite him for trial… bingo.

In our recent experience, a predator who met nine out of ten of the above criteria (including number ten: an admission to other activists he was trying to turn) was never convicted by law enforcement. Instead, he was turned loose on a series of activist communities, wreaking havoc and destruction. Only his death put a stop to it. But there are plenty just like him, eager to take his place. Some of them may be on your friends list on Facebook. Some may have literally gotten away with murder.

When it comes to the thorny question of agents provocateurs and direct action, the point is not whether violence or nonviolence is preferable, but whether someone has violated the consensus of their affinity group and put their team in danger without their consent. It is irresponsible to allege that violence is always the work of agents provocateurs; rather, agents provocateurs set out to instigate violence that will be disadvantageous or isolating for the participants.

Here’s an example. Someone who has met all the above criteria except numbers nine and ten shows up at a public march. The march has been planned as a peaceful, legal event. Perhaps not all actions by this group are peaceful and legal, but for this event, that is the agreed strategy. The event is covered by the media, people are using their real names, and elders and children are participating. The provocateur has spent months ingratiating himself into the group, showing up for every action, paying the bills, giving people rides, saying whatever they want to hear, even buying them drugs. But once the march is underway and the cameras are rolling, the provocateur proceeds to show no regard for the safety or consensus of his group. He does whatever he can to shift the mood of the crowd, to instigate and encourage high emotions. The conditions are tense, and the provocateur does what he can to encourage breaks with discipline, and violations of the conditions previously agreed to. Suddenly he strikes out with a small but significant action, say of property damage or violence toward an individual, providing the flashpoint for sudden escalation. Then, as others follow suit, and illegal and dangerous actions erupt in front of the cameras, the provocateur fades back into the crowd, his mission accomplished. He has now put vulnerable and unprepared members of the community into direct danger, leaving them to handle the consequences of his actions while once again he goes free.

Check videos of actions on YouTube. Some people have filmed themselves breaking the law at actions. Some videos include this flashpoint moment. Note who does this over and over. Note who is and isn’t arrested for these things, and who does and doesn’t do time.

Successful agents can be hard to spot. But most infiltrators are not trained law enforcement officers. Most are criminals who have been cut a deal if they simply go to meetings and listen, or if they go to meetings and actions and disrupt.

In our experience, there have been a bare few, but significant, cases in which activists have been mistaken in their suspicions. In one case long ago that affected many of us, this misidentification had devastating consequences. The mistake was due to a lack of evidence and experience on the part of those who made the misidentification and a lack of solid criteria with which to evaluate the situation–not to mention the participation of actual agents in scapegoating an innocent woman. But because of this serious mistake, many activists compounded that mistake by swinging to the other extreme, overlooking blatant red flags and even direct admissions of infiltrator status. By providing this checklist, we aim to help you to develop your ability to identify, and prioritize, the truth in these situations. It’s not “bad jacketing” when it’s true.

There are a number of guidelines and articles out there about security culture. But just because a group has posted links or statements about the need for security culture doesn’t mean everyone in that group is paying attention and practicing security culture properly. We recommend this text to people and hope that this checklist will be a helpful addition.

Be safe, be effective, and trust your gut.

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Also see:

“Undercover Cops: The True Story of Britain’s Secret Police”

“Confessions of an Undercover Cop”

“Why are we here on Earth, except to grow?” — Robert Browning

“For a long time it seemed to me that life was about to begin — real life. But there was always some obstacle in the way. Something to be got through first, some unfinished business, time still to be served, a debt to be paid. Then life would begin. At last it dawned on me that these obstacles were my life.” – Alfred d’ Souza

Seedlings

Seedlings

As I recently described, I have been working on many levels intensively and non-stop for the last 40 years. In February of this year, I completed a new essay and a new book (entitled Total Liberation: Revolution for the 21st Century, to be published in German, Italian, and English). And then I stopped. I was, and am, exhausted and spent. Every cell of my body told me what burnout is and means. For the last few months, I have not written anything and I have hardly been able even to read. My mind and body won’t let me. I had to find something new, healing, and regenerative for my soul, something radically different from reading and writing, and I found it – in gardening. I have become the constant gardener.

I reside in Anthony, New Mexico, just over the El Paso Texas border. With my family of rescue cats, I live in a ranch house, set on an acre and a half of land, surrounded by alfalfa fields and pecan groves. I have massive front and back yards, and the front yard spills into the green fields and I see the majestic Franklin Mountain range on the horizon. The sun rises over those mountains like a catapulted fireball every morning and pours light into my house. Too many times, working through the night, I have witnessed its fiery climb, as it throws a spotlight on a life out of balance.

New Fruit Trees and Franklin Mountains

New Fruit Trees, Alfalfa Fields, and the Franklin Mountains

In the obtuse, punishing loads of work I imposed on myself, such that I can now count 13 books and over 200 essays and reviews, and the first seven years in which I resided in my peaceful rural ambience, my land was completely neglected, nothing but fields of weeds as tall as summer corn stalks. After finishing my last book, in need of new stimulation, I decided to clear these fields. After a arduous month of chopping and burning forests of weeds, I beheld the clear ground, and saw that it was good. I then decided to start planting vegetables, flowers, bushes, and trees, and to learn how to garden. And not just on a small scale, but rather on a massive scale, to transform the land into something living and beautiful.

Grape Vines

Grape Vines

And thus I threw myself solely into planting and growing. I planted and transplanted a cornucopia of seeds (peas, beans, beets, corn, carrots, peppers, herbs, watermelon, squash, pumpkin, and more). I dug up massive patches of hard, sandy ground, enriched the soil, and planted vegetables into the ground. With awe I watched the seedlings grow and begin to bear fruit.

Jalepenos and Tomatoes

Jalepenos and Tomatoes

I planted hedges and rows of bushes. I created two large groves of fruit trees (apple, pear, orange, tangerine, lemon, lime, peach, plum, and cherry). I approached it all as a massive sculpture of form and function, of color and soil.

Apple Trees

Apple Trees

The labor was as satisfying as it was backbreaking. You can find me on any given day working in the yard from dawn to dusk. Everything I plant and grow is veganic – no synthetic chemicals and no manure (few people including vegans ever think about the animal shit in their food, even if “organic”!).

Vegetable Beds

Vegetable Beds

It is amazing how ignorant I was, and still am, about the food I eat, the basic elements of nature, and the process of life and growth. I never grew a seedling, never ate anything I myself nourished and cultivated until this late in my life. I knew nothing about the basics – seeds, soil, fertilizer, mulching, sunlight, and water – until I was forced to grow myself in new ways. I am learning a lot now, but am certainly no Picasso of plants. Yet the mistakes I have made this year will not be repeated next year.

To Plant ...

To Plant …

It is hard to avoid the easy clichés inherent in the rich metaphor of gardening. Yes, one is “getting back to the land” and “getting in touch with nature,” but it is not as romantic as it sounds. It is sweat-pouring, back-breaking labor, especially in the hot spring and summer of the American Southwest. A lot of what I am “getting in touch” with are blisters, sore muscles, sunburn, and insect bites.

Sun Parasol Climbers

Sun Parasols Climbing the Cat Cage

That said, I have found it to be true that gardening is soul-enriching, life-nourishing, and spiritually satisfying. In cultivating the sun-baked fields, I am cultivating myself in new ways; in planting seeds that will sprout into nourishing foods, I am also seeding a new future for myself.

Herb Garden

Herb Garden

I can hear the critics mock this as a retreat from politics into a new-age lifestyle parochialism. But that is hardly fair or accurate. After 4 decades of compulsive, pedal-to-the-metal work, I am finally allowing my body and soul the rest and balance I long denied myself. When we reach a crisis point of deep burnout we have to stop and rest, or we will never return. Burnout is not just fatigue, it is losing the will and motivation to pursue the projects and causes that propel our lives and give them meaning. We are no good to others if we are no good to ourselves, and the personal and political are deeply intermeshed in many ways.

I doubt that when French existentialist Jean Paul-Sartre urged the politicization of knowledge, imploring intellectuals to acquire “dirty hands,” or when Italian Marxist theorist emphasized the important role of “organic intellectuals” in a revolutionary movement, they had community gardening, food sharing, veganics, and sustainable agriculture in mind. But these concepts — and the knowledge and practice — must become part of the radical politics relevant to the impending crises of the 21st century. And where, in the ending of his satirical masterpiece, Candide,  Voltaire writes, “let us tend to our own garden,” these words, properly framed, can be seen as sage advice not merely a satirical barb aimed at fatuous idealism or bourgeois individualism.

I am easing back into reading, writing, and speaking (I will undertake a short European speaking tour this fall). I am feeling the urge to return to old hobbies and passions, including jazz guitar, martial arts, and yoga. But for now, I am gardening, mostly gardening, constantly gardening.

Asian Jack Lillies

Asian Jack Lilies

Though I am currently anything but, I may aspire to the level of “master gardener,” for which one can become schooled and certified in Texas. If I become skilled enough, the surplus food I could produce would be donated to food banks for the needy, along with vegan recipes.

In the past, I have advocated a concept of “deep veganism,” which involves a much more effective type of “vegan outreach” than currently practiced today. Among other things, deep veganism involves community projects of producing and sharing nourishing plant foods, and politically organizing in many directions — human rights, animal rights, veganism, health, and ecology — from this basis. And producing one’s own food from seeds without chemicals is not only profoundly important for physical health, emancipating oneself from synthetic chemicals, genetic engineering, and global agribusiness, it is directly connected to the project of autonomy.

And thus, I have had to hit the pause and reset button on my life. I have been forced to stop, change, diversify, and reinvent myself yet again. At this existential crossroads I now stand before, I haven’t a clue what the future holds for me and I can again feel the angst of uncertainly and the challenge of self-overcoming.

I know one thing for certain, though: as I persist in struggle, I continue to grow…

photoCAJ13YLV

Author’s Preface: What follows are notes I prepared to address the media in a press conference in South Africa, as I began the first of 3 three week-long speaking tours, talking about veganism, animal rights, and total liberation across that beautiful but deeply troubled nation in 2006. This essay was originally commissioned by, and published for, my friend Adam Powell, in his blog OccupyEassys. This is the first of two unusually personal posts I will make to my blog, the second one being a postscript to follow soon. This post is dedicated to all those who think they know me.

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Prologue

Ladies and Gentlemen, you are looking at one of the very last people who should be standing on this stage in front of you, in the capacity of being a scholar, writer, activist, and world citizen.

In my youth, I was seemingly headed toward blue-collar work at a factory, to prison, or to an early grave, but profound changes in my life set me in different directions. A major theme of my talk tonight is change, growth, development, and evolution. Indeed, as a species, if we are to avert total disaster, we need to take a quantum leap in our moral and social evolution, as the global crises in capitalism and ecology portend catastrophic change and a dystopian future.

The Lost Years

My life got off to a rocky start. As a young child, asthma almost killed me. My father died when I was five years old. My oldest brother, a father figure to me, died at age 24 in a plane crash that I also was involved in. Only 11 years old, I was not expected to survive, but I did, broken into pieces, but alive. Despite two remaining older brothers and one sister, I had no positive inspirations or mentorship whatsoever in my life. I was a latchkey kid; I grew up solely on my own devices, making mistake after mistake, barreling down the wrong road at the speed of light.

To quote Malcolm X, “I was born in trouble.” Beginning in kindergarten, I was kicked out of school more than I was allowed in. In high school, after playing on the basketball team my freshman year, I had gravitated to the habit of consuming copious amounts of mind-altering substances and the next three years of high school were passed in a perpetual fog. In my senior year, quite deservedly, I was expelled from school, and from there I graduated to stints in and out of local county jails. My biggest fuck up occurred at age 17, and almost earned me 2-4 years in the notorious Cook County Jail in Chicago, but with a good lawyer and a handsome fee, I got off on 5 years probation.

Looking back on it, that was the best thing that happened to me and it provided the wake-up call I needed to turn my life around. I was a train wreck waiting to happen. I will say I had some life experiences in these troubled times that added piss, fire, and depth to my character. I drove trucks, delivered newspapers, worked in factories, shot pool, drank beer and whiskey, fought in bars, and chased women. I was one step away from 4 divorces, 5 kids, 7 bad tattoos, and living in a two-bit trailer.

I found my first love – jazz and classical guitar – and practiced relentlessly and played open mike nights throughout the Chicago area. This lasted until I blew out the tendons in my right hand at age 21. In deep despair and confusion, the only identity and purpose I ever had stripped away from me with a frozen wrist, I decided to get my high school equivalency degree and begin anew by enrolling in a Chicago area community college. Almost 22, I told the student counselor I had no idea what to do and was not interested in anything but what I just lost. The man suggested I begin with humanities and liberal arts courses, and so I signed up for a plate full. After the first class, a switch turned on; I went to the library and checked out a 4 foot-high stack of books and began to read seriously for the first time in my life.

Quite unexpectedly, I fell in love with reading and learning. Working full-time as a bartender at night, during the day I took courses in film, television production, radio, theater, literature, history, art, and philosophy. I graduated with a degree in television production and film directing, and at age 24 I travelled south to the University of Illinois (Champaign-Urbana) to pursue a Masters of Arts degree in theater direction. The indifferent or hostile faculty I encountered there, however, led me to switch majors to philosophy, in which I subsequently earned my Bachelors of Arts (UICU, 1984), Master’s (University of Chicago, 1987) and Doctorate (University of Texas-Austin, 1993) degrees. Despite a standard paternalistic warning by faculty to reconsider pursuing advanced study in philosophy due to dismal job prospects, I lunged forward because by then I knew nothing but to pursue what I loved and the path of creative thinking. Ultimately, this also led me to study message therapy, meditation, and herbal medicine; to pursue a teaching certificate in yoga; and to earn a black belt in Tae-Kwon-Do while studying numerous other martial arts (including Judo, Tai-Chi, Aikido, and Filipino stick-fighting).

Epiphany #1

Little did I realize that only the first few layers of change were peeling off my encrusted psyche and soul. At the University of Illinois, I studied radical thinkers like Nietzsche, as well as the revolutionary political traditions of Marxism, anarchism, and critical theory. I became intensely interested in politics, and I joined some left-wing campus groups. I was learning about capitalism and the injustices of imperialism and racism, about the lies I was spoon-fed regarding my “great” country and its mission of spreading “democracy and freedom” throughout the world. I wanted to smash the capitalist system and I became intimate with my hidden affinities for the oppressed and those who suffer injustice or pain in any way.

I immersed myself in organizing support for Central American nations then under relentless attack by Ronald Reagan and US-sponsored and trained juntas and death squads. I led action groups, helped provide shelter for illegal refugees from El Salvador, and organized film festivals to send medical funds to Nicaragua. I was also involved in the anti-apartheid struggle and with local environmental groups. With an appetite for creative writing and theatre still burning inside me, I was regularly writing and performing political-conceptual art, street theatre, experimenting with the political–artistic possibilities of Surrealism and Dadaism, and generally trying to foment subversive thinking and practices of multiple kinds.

Epiphany #2

My second epiphany happened at age 25, now more than 30 years ago, and it led me down the path of veganism and animal rights. I experienced something sacred within the bowels of the profane. I was in Chicago, driving about 2 am, half-drunk and goddamn hungry. I pulled into a White Castle fast food restaurant and ordered a double cheeseburger. As I always was content with a mere single cheeseburger, I found the double cheese and meat patties to be so excessive, so over the top, so gross, so saturated with blood and gore, that I was completely nauseated. For the first time in my carnivorous life, in a total vacuum of information, I made a concrete connection between the processed slop in my hands and the bones, tissues, muscles, tendons, blood, and life of an animal. I suddenly saw something that came from a slaughterhouse, not a supermarket.

With no prior knowledge of vegetarian issues – no contact with any book, video, speaker, or person of this persuasion – I spit the vile flesh out of my mouth in utter revulsion. I stumbled around in a dietary no-man’s-land for two months, not knowing what to eat, not wanting this consciousness but unable to shake it. I felt perhaps I had been abducted by aliens who rewired my thinking in mischievous ways. Fortuitously, I met some vegetarians who assured me of the value of my new consciousness, mentored me, and pointed me in the right direction.

From a Marxist-humanist-carnivore to a health-oriented vegetarian, I evolved to veganism, and doubled back to mediate these concerns with radical politics and social revolution “by any means necessary” as Malcolm so perfectly put it.

Although alert to the health impact of meat and dairy products, I had no clue about the innumerable barbaric ways human beings exploit animals. Even while researching the evils of juntas, death squads, genocide, fascism, and imperialism, my picture of humanity and the world was still too rosy.

Epiphany #3

That changed in the midst of a third stunning epiphany in 1987 when I read Peter Singer’s book, Animal Liberation. Like so many people, that book changed my life in an instant. I became ill from the emotional stress of what I was learning about the unconscionable exploitation of animals in factory farms, slaughterhouses, vivisection labs, and other human-manufactured hellholes.

Once I recovered from the shock, I morphed into a very different person. Realizing that animals suffered far more than human beings in the quantity and quality of their pain, suffering, and death, I shifted from human rights to animal rights activism. Whereas most human beings have at least some rights, no animals have the most basic right to life and bodily integrity and they needed representation and alliance more than any oppressed human group. When I studied the impact of meat production on world hunger and the environment, I realized that by promoting veganism and animal rights I would also be helping humans in the most productive way possible. I saw veganism and animal rights as the most radical, complete, and holistic forms of activism, having a powerful and positive impact on the crises in human health, world hunger, food shortages, environmental devastation, ubiquitous violence, and the deep and troubling alienation of humanity from the natural world and other life forms.

Many think, for instance, that people should help humans as our first priority and relegate animals to an afterthought at best. They think humans suffer more than animals, which is not true. They think that activism is a zero-sum game, such that one group (humans) gains only if another (all other animal species) loses, which is a capitalist ideology belied by the deep interconnectedness of all life and the natural world. One of the most profound truths I have learned in my life is that the fate of all species stands or falls together, that what we do to the animals we do to ourselves and to the earth, and that promoting animal rights and respect for all life has direct benefits to human society and the environment

Yet I also found my political commitments ridiculed far more than ever before, as animal rights provokes hostility from the arrogant people who enjoy power over animals, from the insecure who boost themselves by demeaning and exploiting animals, and from the guilty who do not want to confront their ignorance and implication in violence against animals. I took heart in the words of Emile Zola: “The fate of animals is of greater importance to me than the fear of appearing ridiculous; it is indissolubly connected with the fate of men.”

The ridicule I received for defending veganism and animal rights was particularly harsh from the radical and Left communities. For leftists have completely assimilated the anthropocentric and speciesist ideologies of agricultural society, Greco-Roman culture, Christianity, modern science, the Enlightenment, and Marxist and anarchist humanism. I grew tired of the inconsistencies and hypocrisies. Over and over again, I listened to humanists, “progressives,” “radicals,” and “peace and justice” activists rail against capitalism, exploitation, and injustice, while devouring the tortured and dismembered bodies of cows, chickens, pigs, and other sentient beings and fellow animals who were brutally exploited and killed in the industrial capitalist institutions of factory farms and slaughterhouses. Champions of holistic theorizing and systemic analysis, one-dimensional leftists completely miss the origins of hierarchy, slavery, war, racism, environmental ruination, and other profound crises requiring urgent attention, all related to speciesism and interconnected by the hideous chains linking animal exploitation to human exploitation and environmental devastation.

Epiphany #4

I realized that the “radical” traditions in no way are a liberating philosophy or politics from the standpoint of animals and the environment. I saw Leftism as merely another form of Stalinism toward animals. The Left doesn’t grasp the deep roots of human power pathologies and would only replace capitalist anthropocentrism with socialist anthropocentrism, and could never resolve key social and ecological problems. They operate with pre-scientific, mechanistic models of understanding animal behavior, still cling to dualist oppositions separating humans and animals with an ontological chasm rather than evolutionary continuity, and to this day they are mired in the Dark Ages, the philosophical (animal rights) and scientific (cognitive ethology) revolutions having completely passed them by as new paradigms emerge vital for salvaging the wreckage of psychologically stunted humanity and the metastasizing cancer of “civilization.”

I came to the conclusion that a truly revolutionary social theory and movement will not just emancipate members of one species, but rather all species and the Earth itself. I rejected the humanist cliché — “We Are All One Race, the Human Race” – for a broader vision: “We Are One Community, the Biocommunity.” I saw that all forms of oppression were interrelated, that they were all facets of one odious system of hierarchy with deep roots in speciesism and the domestication of animals that commenced with agricultural society ten thousand years ago. From animal liberation, I evolved to a politics of total liberation, abandoning single-issue approaches in favor of linking human, animal, and earth liberation struggles. Total liberation involves a dialectical theory of interrelated oppression and an alliance politics deeper and more inclusive than anything yet imagines. Its ultimate goal is to revolutionize global capitalism, reconstruct society along anarchist lines, and harmonize the social world with the natural world and respect the autonomy and equal interests nonhuman animals share with us in freedom from exploitation and suffering and freedom to self-determination in their natural habitat and with their own families and communities.

Thus, I evolved from vegetarianism to veganism, and from animal welfarism to animal rights then to animal liberation to total liberation and to defense of militant direct action as a legitimate and necessary tactic in the larger struggle for revolutionary change. At this stop in my journey, I abandoned the baggage of pacifism and lent philosophical and political support to the most dynamic and threatening resistance movements of the last few decades, the Animal Liberation Front and the Earth Liberation Front. Parallel groups that emerged in the 1970s and 1990s respectively, both are organized in decentralized cells, operate underground and anonymous to the public and to one another, and carry out the mission of inflicting maximal harm on exploitative industries through destroying property and liberating animal slaves. Their actions were bold, constant, and effective enough to cost industries hundreds of millions of dollars, to liberate hundreds of animals at a time, and to shut down many operations altogether. After 9/11, the FBI elevated them to the nation’s top two “domestic terrorist” groups in the US.

The UTEP Years

I landed a tenure-track position in the philosophy department at the University of Texas, El Paso in 1993, and found myself stranded in a geographical and cultural desert. But I immediately set to work waking up the huge but sleepy and benighted town. I taught radical topics in my classes, involved my students in protests, and engaged in civil disobedience. For 15 intense years, I was Vice President of the Vegetarian Society of El Paso; I led a dynamic animal rights group that was the political epicenter of the area; and I was debating, speaking, and intervening on local radio, TV, and print media on a daily basis. I started my own animal rights radio show, managed it for 4 years, and it continues to this day. I spearheaded a successful drive to free a badly beaten elephant from the El Paso Zoo to a sanctuary in Tennessee. I fought for a new animal shelter, free spay and neutering for low-income families, and aggressive adoption practices. I lobbied the city council and successfully won a vote which made EL Paso the 300th city in the US to declare the USA PATRIOT Act unconstitutional — all the while fending off attacks from colleagues, cops, right-wing media, and politicians.

Unlike the vast majority of academics, I believe that teaching and research should be linked to activism and the urgent issues of the day. It is appalling to me that in the midst of global social and environmental crisis, most academics pursue abstract, arcane, and opportunist lines of research, typically behind the facade of “neutrality” and with sublime detachment from a world spiraling out of control. Just as I believe scientists should commit positively to the politics of climate change (such as James Hansen admirably has), I think that academics and theorists ought to work as organic intellectuals in social movements and communities, using their skills to help understand and transform the dynamics and causes of domination, hierarchy, increasing concentrations of wealth and power among power elites, the ongoing animal holocaust, and planetary ecological meltdown.

As an educator and activist in numerous movements for over thirty years, I can say with confidence that there are few, if any, topics as heated and controversial as animal liberation and veganism, both of which push primordial buttons. Although I have taught radical subjects such as Marxism, anarchism, feminism, postmodernism, queer theory, anti-globalization, post-colonialism, critical race theory, and deep ecology, it was only my discussions of animal liberation and veganism that aroused the ire of colleagues and administrators and provoked intense student interest and debate.

The police chief wrote letters to the university president against my protest and demonstration actions. I was mocked on local right-wing radio. Resentful professors phoned in anonymous complaints based on lies and third-hand rumors. Senior colleagues and administrators admonished me that teaching animal rights was not appropriate (!) for humanities or philosophy. I shot them all down and pumped up the volume.

In 2005, things heated up considerably. In June, a notorious right-wing US Senator, James Inhofe (R-Okl.) sent letters to me, my department, the university president, and the entire Texas Board of Regents, pressuring me to testify before Senate eco-terrorism hearings due to my open support for and writings on the Animal Liberation Front. Almost subpoenaed, I refused to legitimate this McCarthyesque witch-hunt. The hearings went on without me and were broadcast on C-Span Live before an international audience and an audience packed with top lawmakers and FBI Brass. David Martosko of the Center for Consumer Freedom, a corporate and agribusiness front group, delivered a twenty-minute harangue that denounced me as “the leader of the Animal Liberation Front” and a “truly dangerous individual.” He went on to accuse me of recruiting students into the ALF. These were most amusing charges. For there is no leader in a decentralized movement and it certainly was not me. Moreover, I found it challenging to persuade students to attend vegan potluck dinners, let alone to risk a ten-year prison term to join me in alleged criminal underground adventures!

In July, after a series of speeches in England on animal liberation, the British Home Office banned me from the entire UK for life, deeming me a “threat to the public order.” My status was elevated from domestic terrorist to international terrorist, and I can never thank them enough for raising my profile. I subsequently suffered political repression from my own university, however, which inspired me to introduce and edit a 600 page volume history and analysis of academic repression and the corporatization of the university in the post-9/11 era. In Academic Repression: Reflections From the Academic-Industrial Complex (AK Press, 2010), I exposed the myth of free speech in “higher education” and featured numerous cases studies of repression, persecution, and firing professors for their political beliefs and activism. Despite having written over a dozen books and some two hundred articles and essays, despite excellent teaching evaluations, and despite intensive work in the community, I was denied promotion to full professor for clearly political reasons.

The Specter of Animal Liberation

But long before this turbulent time, I began to wonder: Why are people who show compassion to animals mocked and derided? Why are we considered psychologically abnormal or morally flawed? Why are we called everything from bunny huggers to misanthropes to terrorists? Why are the topics of veganism and animal rights so controversial? Why does animal liberation touch a primal and raw nerve in the human psyche and provoke resistance from others and fierce repression from the state? Why is it so threatening?

I concluded that animal rights is subversive and revolutionary on many levels, but to understand this point, one has to appreciate the difference between animal welfare – which every exploiter and speciesist claims to respect – and animal rights, which prohibits any exploitative use of animals and which all parties reject as extremist. Whereas welfarism never challenges the assumption that animals are resources and property for human use, animal rights explodes the prejudices underpinning the hierarchical system of speciesism to insist on equal consideration for the interests of all sentient life. Animal welfare doesn’t change the vast system of animal exploitation that slaughters over one hundred billion innocents every year, it only regulates minor technical and administrative details to “reduce suffering” and kill the endless procession of animals “humanely.” Enlightened people did not ask for a more “humane” Auschwitz, nor did the 19th century abolitionist movement ask for better treatment of the slaves. One does not regulate evil, one abolishes it completely, and the only “humane” way to treat a slave is to free it!

Because animal rights is abolitionist rather than welfarist in logic, it poses two different threats to humans and their societies: first a material or economic threat, and second a psychological threat. Animal rights is a potentially serious economic threat in its goal to eliminate every form of animal exploitation it can bring down, and thereby to end the vast system of animal slavery which is crucial to the growth of the global capitalist machine. In the UK, for instance, where pharmaceutical corporations are the third most important contributor to the economy, activists have shut down numerous breeders, liberated thousands of research animals, attacked multiple laboratories, stopped production of a biomedical facility at Cambridge University, and seriously thwarted plans to build a research complex at Oxford University.

This is very serious indeed, but the psychological threat is deeper. People throughout society are threatened by animal liberation, whether or not they have a direct economic interest in exploiting animals, because it means profound changes in their identities, values, interpersonal relations, and everyday lives. Animal liberation transgresses an inviolable boundary, as deeply rooted and universal as the prohibition against incest. It is considered taboo to challenge the distinction between human and non-human nature. Throughout the entire history of Western civilization, thinkers have built an elaborate lie that reduces animals to machines or things, falsely separates us from the animal kingdom, and arrogantly establishes us as the end to which all other beings are mere means. Animal rights forces us to confront the lies we have told about animals and ourselves.

Whereas prior liberation movements addressed sectors of humanity who were specific oppressors dominating distinct oppressed groups, animal liberation sees all humanity as oppressors; it attacks not just white supremacy or male supremacy, but the larger phenomenon of human supremacy, a universal ideology and everyday practice that cuts across class, race, ethnicity, religion, gender, nation, and other boundaries. Nobel Prize winning author, Isaac Bashevis Singer, stated that, in relation to animals, “all people are Nazis; for the animals it is an eternal Treblinka.”

Animal liberation is revolutionary in that it demands a complete reorganization of our social and psychological realities. It demands a fundamentally different economy, mode of science, worldview, culture, rituals, social practices, and identities. It rejects the conceptual map humanity (Western society in particular) has developed over the last ten thousand years throughout the reign of “civilization.” Indeed, the identities and traditions animal liberation challenges go back over two million years, with the emergence of the Homo genus and the coeval rise in meat consumption and development of the tools and fire used to hunt, kill, and consume animals.

Animal liberation is the next necessary and logical development in moral evolution and political struggle, whereby humans learn that animals deserve fundamental rights, grant them these rights, and change their social institutions, practices, and mentalities accordingly. Animal liberation builds on the most progressive ethical and political advances human beings have made in the last 200 years and carries them to their logical conclusions. It takes the struggle for rights, equality, and nonviolence to the next level, beyond the artificial moral and legal boundaries of humanism, in order to challenge all prejudices and hierarchies including speciesism. Martin Luther King’s paradigmatic humanist vision of a “worldhouse” devoid of violence and divisions, however laudable, remains a blood-soaked slaughterhouse until the values of peace and equality are extended to all animal species.

Thus, the revolutionary implications of animal liberation explain the intense resistance to it on all fronts.

Animal liberation is not a sufficient condition for avoiding the impending nightmare of ecological catastrophe, for it needs to be articulated with social justice, peace, rights, autonomy, and ecological movements. But it is a necessary condition of revolutionary change, and our attitudes toward animals stand as a litmus test to whether or not we ourselves will survive in viable and desirable form.

Let’s be clear: we are fighting for a revolution, not for reforms, for the end of slavery, not for humane slavemasters. Animal liberation advances the most radical idea to ever land on human ears: animals are not our food, clothing, resources, or objects of entertainment; they exist for their own purposes, not ours.  Although humanists scorn and reject the concept of animal rights on grounds such as that they allegedly lack reason, language, and culture; that only beings who can enter into social contracts can have rights and the responsibilities that go alone with them — all these objections are completely beside the main point. Animals have rights not in relation to one another, but against human beings and their violent and predatory actions.

Every justice struggle up to now was has been relatively easy. Now it gets hard. Speciesism is primordial and universal; it is arguably the first of any form of domination or hierarchy and it has spread like a deadly virus throughout the entire planet and all of human history. The problem is not limited to Western culture or to the modern world, such that there is some significant utopian past or radical alternative to recover. The problem is the human species itself, which but for rare exceptions is violent, destructive, and imperialistic. Universally, humans have vested interests in exploiting animals and think they have a God-given right to do so. To change these attitudes is to change the very nerve center of human consciousness.

That is the task of the worldwide animal liberation movement – no more and no less.

The Aftermath

The net result of my unrestrained passions, relentless critiques, and highly controversial activism is that my academic career is over, frozen at the level of Associate Professor and blacklisted on the national hiring market. But there are no apologies and no regrets. I am one of those rare academics whose primary ambition was never to obey, conform, and promote careerist goals, but rather to make philosophy dangerous again, to be a controversial public intellectual, and to use critical theory and political engagement toward a revolutionary transformation of all psychological, social, and economic structures which have brought us to this critical crossroads in human evolution and the history of the earth itself.

In a world of environmental ruination, species extinction, human overpopulation, predatory global capitalism, resource scarcity, runaway climate change, and an ever-growing animal Holocaust, academics should not have the luxury to pursue abstract issues unrelated to the urgent need for systemic change at all levels. They ought, rather, to abandon petty ego obsessions and narcissistic careerism in order to help clarify and change the causes of social and ecological breakdown, which demands a break from the ten thousand-year reign of dominator cultures and the much longer tyranny of Homo rapiens.

My life is the story of principled commitment, endless self-overcoming, and ceaseless struggle: the struggle for truth, enlightenment, justice, and peace; a struggle to bring change to myself, to others, and to this world. The struggle goes on, it will never stop. It provides the continuity and coherence for my ever-changing life.

Indeed after 40 years of non-stop intensive work, a new crossroads and novel challenges lay before me, once again, right now.

To be continued……

In 2005, after being misquoted by the Daily Telegraph during a public lecture in England, I was banned for life from the entire UK for the crime of defending animal rights in public lectures and rallies (see here and my response here).

Oxford University Anti-Vivisection Demo, 2003

Oxford University Anti-Vivisection Demo, 2003

As a university professor, writer, speaker, and activist, I have no criminal record beyond various civil disobedience actions in support of animal rights. 6 years and 3 governments later, I defied the ban and told the British Home office I would be flying into London via Gdansk, Poland in order to speak in London and Manchester. Upon trying to board my flight to London in September 2011, Polish security agents told me the Home Office prohibited my departure. I spoke to audiences via Skype, but could not physically enter the UK.

Once a society begins banning philosophers, one has to wonder how perilous is the slippery slope toward a police state, and recent state repression and surveillance in the UK, as well as in the US, demonstrates a rapid and dangerous erosion of civil liberties and privacy. By reinforcing their lifetime ban against me, the UK demonstrated they have chosen to be a police state rather than a democracy.

I am deeply indebted to UK activist, Darren Sunderland, for grasping the larger implications of this ban against me. and taking the initiative to create and maintain the following support sites:

BBB, Causes.Com

BBB, Facebook

BBB, UK

Please sign the petition on Causes.com and join the Facebook page if you would like to support free speech rights and ending the UK lifelong ban against me. Thank you, and thank you Darren.

Originally posted on Notes toward an International Libertarian Eco-Socialism:

sartre

An excerpt from Ronald Aronson’s Jean-Paul Sartre: Philosophy in the World (1980), which mentions some changes in Sartre’s thought and orientation following the revolutionary upsurge of May 1968 in France (p. 317-9).  Sartre’s provocative turn expressed here retains all of its relevance 40 years on.

“But as he absorbed the experience of May, he decided that the intellectual should first ‘suppress himself as intellectual’ in order then to put his skills ‘directly at the service of the masses’. [...] This new posture was most sharply and provocatively defined in his interview with John Gerassi in 1971.

Sartre here gave the simplest answer yet to his constant question: what should the intellectual do? – he should act. To be a radical intellectual was above all to be committed to put oneself bodily in opposition to the system. In conversation with Gerassi he reviewed his own political history going back to the…

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