“Star Nonviolent Civil Disobedience”
by: Be Scofield on November 20th, 2009 | 3 Comments »
Derrick Jensen wants to destroy civilization. The well known author, environmental activist, philosopher and “anarcho-primitivist” argues we should speed up the impending collapse of the global industrial society because when “civilization” collapses the aftermath won’t be as bad as if we simply allowed it to collapse on its own. He asks, “Do you believe that this culture will undergo a voluntary transformation to a sane and sustainable way of living?” Most respond no. He then continues, “How would this understanding – that this culture will not voluntarily stop destroying the natural world, eliminating indigenous cultures, exploiting the poor, and killing those who resist – shift our strategy and tactics? The answer? Nobody knows, because we never talk about it: we’re too busy pretending the culture will undergo a magical transformation.”
On more than a few occasions I have been in conversation with a young socially conscious person who has been impacted by Jensen’s books. His work includes popular titles such as “A Language Older than Words,” “The Culture of Make Believe” and his more recent “Endgame: The Problem with Civilization.” He has written on domestic abuse and western culture, colonialism, environmental destruction, globalization, racism, technology and violence. While he writes powerfully about the social ills of the day he also inspires despair and hopelessness. “Have you been reading Derrick Jensen?” This is the question I asked those young socially conscious people who seemed to have suddenly lost their idealism and vision. I knew the answer to the question was yes because Jensen had done the same thing to me. I knew from personal experience how Jensen can “shell-shock” his readers into pessimism.
Jensen has written on numerous topics but I want to focus on how he portrays “civilization” in the video “Star Nonviolent Civil Disobedience.” In the above video Jensen describes a fictional version of Star Wars that we never heard about. Instead of destroying the death star as the Jedi’s did in the real Star Wars, Jensen imagines what would happen if they had used nonviolent civil disobedience instead. The video is self-explanatory so I don’t need to describe the whole thing. But what isn’t so clear is how inaccurate of a comparison “civilization” is with the death star. When Jensen advocates for the destruction of civilization he always follows with “whatever that may be.” By his own account he has a hard time describing a clearly defined, locatable and separate thing known as civilization. Whereas in the video he compares the death star – a clearly defined and easily identifiable “other” with civilization – which by his own accord is difficult to locate.
Jensen would like us to believe that civilization is comparable to the death star. But in reality these are terribly flawed comparisons. Civilization is not a big sphere in the sky that can be destroyed with a missile. There is no simple solution to the problems that we face. And this is why Jensen’s entire project misses the mark. Destroying civilization would essentially mean destroying ourselves. We all know that you can’t kill yourself by holding your breath, but yet this is what Jensen is asking of us. Unfortunately for Jensen’s theory the death star ie. civilization is in our homes, schools, factories, religious institutions, organizations and in our own minds and bodies. This may seem obvious but Jensen’s false analogy makes it seem for the moment that civilization can be isolated and targeted for removal.
Ok, if we are supposed to adopt violence as a possible strategy to destroy civilization, what should we do? Jensen’s only offering is to suggest we need to blow up cell phone towers and damns, as there is nothing morally wrong with doing this he claims. But why stop there? Why does Jensen only name these two things? Surely there are much worse examples of civilization that should be brought down if we were to follow his theory consistently. Think of shopping malls, Wal-Mart, corporations…etc. Why single out cell phone towers? Why start with damns? And what happens when we destroy all of the cell phone towers and damns? Jensen offers no explanation. He offers no analysis of what the future will look if we follow his plan. His own inability to offer a detailed description of what civilization is and what part of it should be destroyed with violence reveals Jensen’s flawed comparison to the death star. Civilization is not an easily identifiable object to be targeted for destruction.
Jensen’s larger goal like Ward Churchills’ in “The Pathology of Pacifism” and Peter Gelderloos’ in “How Nonviolence Protects the State” is to expand the number of strategies that activists use. Nonviolence dominates in almost a religious fashion they argue and because most have never entertained the idea of using violence we will never know our full potential when responding to the problems of the world. Perhaps if people were to start using violence, momentum would build for others to follow and our attitudes would change. This line of thinking represents the shift that Jensen would like to bring about.
As someone rooted in the tradition of nonviolence, in its history, methodology and use you might find it strange that I encourage my fellow activists to read Churchill, Jensen and Gelderloos. If Gandhi’s philosophy was to “experiment with truth” we can’t turn a blind eye to those who claim to have different truths. I am most interested in how we think, rather than what positions we hold. I don’t think people should accept nonviolence as an attitude for social change because Gandhi, King or myself tells them to. Rather, I highly recommend a rigorous examination of the philosophy of nonviolence and the best way is often by reading its most staunch opponents. If one discovers that violence is their path then so be it. We live in a free country. I will try and persuade them to the benefits of nonviolence but I am most interested in them reaching a decision based on a well- explored, critical and thoughtful examination. Many people do not realize this but Gandhi and King both shared this same ranking system, 1.) nonviolent resistance 2.) violent resistance 3.) passivity. Thus, resisting evil violently is better than submitting to it and not resisting. In “Endgame” Jensen recognizes this within Gandhi’s work but he is also troubled by what he considers many dogmatic statements about nonviolence in his writings. The topic of nonviolence and violence is a huge area of investigation but I think that Gandhi, King, Jensen and myself can all agree that an individual should thoughtfully examine their own conscience, explore different truths and make up their own mind.
Finally, while I disagree with Jensen’s call to arms and find his insistence on destroying civilization childish and wishful thinking this post is mainly about his method. I feel it is important to call out his attempt at oversimplifying the complex nature of civilization. Watching this video may confuse the viewer into believing violence can be as easily employed against the death star as it can be against civilization. When in reality civilization is as complex as our minds and is found in our homes, schools and religious institutions. But as this is about method, I therefore am open to persuasion. I am simply stating that Jensen’s analogy is false and I am not convinced yet of his position. But I am open-minded. It will take more than him telling us to blow up cell phone towers and a star wars nonviolence parody.



First, a disclaimer: While I greatly appreciate what I have taken from Jensen’s work, I would not characterize myself as a devotee. I find as many faults with his work as I find strengths. But I have found the strengths revelatory, and so encourage people to sift through his work for themselves.
Second, to address some of your initial characterizations: I would disagree with your characterization of him as a “well known author” and “anarcho-primitivist”. On the first count, I very rarely run into people who have heard of him. I would guess that, within radical environmental circles, he is quite well-known. Outside of that, however, his name is not commonly recognized. On the second count, I don’t know if Jensen has ever claimed that identity. He’s certainly often labeled as such, but I recall reading an interview with him where he hesitated to take on the label. (I unfortunately can’t seem to track down the source, though, so you just have my word on that.) I also can’t say that I’ve ever met someone who was shell-shocked into pessimism by Jensen. I’m sure that those people exist, as you claim; but I’m not sure how representative they are of all his readers. I certainly didn’t feel that way after reading his work.
Third: While it is true that Jensen has had difficulty in his work identifying what exactly he is describing with the term “civilization”, he set out to remedy that in his book Endgame, and clearly defined “civilization” as “a culture – that is, a complex of stories, institutions, and artifacts – that both leads to and emerges from the growth of cities”. (Endgame, p. 17) He goes on to define a “city” as “people living more or less permanently in one place in densities high enough to require the routine importation of food and other necessities of life.” (Endgame, p. 17) At a reading of his that I attended, I inquired into this definition, as it seemed problematic (how far does something need to be transported for it to qualify as “importation”? 100 miles? 10 miles? one mile? 10 feet?). He agreed, using the example of an ant colony that routinely imports such necessities – which he would not describe as “civilization”. But he pointed to another part of his argument in Endgame: that “the real point[...] is an intimate and mutually beneficial relationship with [the] landbase.” (Endgame, p. 118) To Jensen, the central, inherent problem with civilization is in the unhealthy relationship between the people and their “resources”. Once food and other necessities for life are routinely being brought in from a place with which people do not have a direct relationship, the tendency is toward abuse and exploitation.
Fourth: Jensen’s using the Death Star as a stand-in for civilization in his metaphor is a faulty one, I agree. The metaphor does seem to characterize civilization as a monolith that can be simply taken down if we would just be willing to use force. But, throughout the rest of his work, he repeatedly discusses the importance of many strategies – not a single act of violence – that are needed. One example, from an interview:
“[O]ne of the good things about everything being so fucked up is that no matter where you look there is good work to be done. We need it all. We need people to take out dams, and we need people to knock out electrical infrastructures. We need people to protest and to chain themselves to trees. We also need people working to ensure that as many people as possible are equipped to deal with the fall-out when the collapse comes. We need people working to teach others what wild plants to eat, what plants are natural antibiotics. We need people teaching others how to purify water, how to build shelters. All of this can look like supporting traditional, local knowledge, it can look like starting neighborhood gardens, it can look like planting local varieties of medicinal herbs, and it can look like teaching people how to sing.” (I can’t seem to find the original source, but I copied this text from http://www.ishthink.org/derrick_jensens_talk_on_youtube and recall a similar phrasing is in his books somewhere. [One of the things I like least about Jensen is his apparent refusal to include an index.])
So, while I will agree with you that the metaphor is pretty shoddy, the fullness of his actual argument is not encapsulated within the three pages that he takes to describe the metaphor (out of a 900+ page book, let alone the rest of his books). When taken out of context (as it is in this video), he does present it as being that simplistic, but his work is much more complex than that. [I have found his shorter works - from videos to essays to books - to be largely unsatisfying and point, instead, to his central trilogy: A Language Older Than Words, The Culture Of Make Believe, and Endgame.]
Fifth: I disagree with your characterization of his (and Churchill’s and Gelderloos’) argument(s). The point of using violence, to them, is not to build momentum. Rather, they argue that there are some objectives that are only adequately addressed through destructive means (such as taking out dams). Other objectives (such as in Jensen’s list above) are more adequately addressed through other means.
Sixth: As to your complaint that Jensen does not offer a programmatic solution to the problem of civilization: I wonder why you feel like you need one. It could be my own ignorance, but I don’t think Gandhi or King did that, either. Is Jensen being held to a different standard?
Finally, it’s interesting that you claim that, “Destroying civilization would essentially mean destroying ourselves” – since so much of Jensen’s work is precisely about dis-identifying with abusive systems. He states outright that, as long as people identify grocery stores as the source of their food, they’ll see their own fortunes as tied into the grocery stores. And, when I look to my own life to see what I truly value, I see that those things that I value most do not come from civilization. Homes, religions, organizations, minds, and bodies all predate civilization. Civilization certainly forms that they take and the ways that I interact with them, but I don’t see why that should be so important. Schools (from the Greek word skhole, which originally meant “a holding back”) and factories are things I would gladly see gone from existence – because they are inherently abusive.
Rely to Tom the “Straw Man” Bozeman :)
***I would disagree with your characterization of him as a “well known author” and “anarcho-primitivist”*
Ok, I’m not sure what the qualifications for “well-known” are. My experience is that he is known on the left and those involved in social justice movements. He has influence on many people. I have been to conferences were he has spoken to thousands of people. But in my opinion this is silly argument. Secondly, whether or not someone self-identifies as anti-semitic irrelevant. Sometimes the statements, philosophies, arguments and ideas of a person allow them to be labeled as things. If you believe that the white race is first on the hierarchy of races you are a racist…even if you don’t identify as one.
***Third: While it is true that Jensen has had difficulty in his work identifying what exactly he is describing with the term “civilization”, he set out to remedy that in his book Endgame and clearly defined “civilization” as “a culture – that is, a complex of stories, institutions, and artifacts – that both leads to and emerges from the growth of cities”.*
Yes, but he also repeatedly says “whatever that may be” when speaking about civilization. And the above definition is extremely vague, almost meaningless…just like his definition of city. In my opinion this definition is no remedy. I would much prefer for him to offer his opinion on the variety of cultures, cities, towns, villages…etc in existence today throughout the world. There is such an incredible diversity of examples, cultures that have struggled to both resist and incorporate modernity. Rather than giving some vague, empty definition of a city – I would prefer him to point out which places and cultures on the planet he considers sustainable and those which he considers unsustainable. But instead he says that we simply need to destroy civilization.
***Fourth: Jensen’s using the Death Star as a stand-in for civilization in his metaphor is a faulty one, I agree. The metaphor does seem to characterize civilization as a monolith that can be simply taken down if we would just be willing to use force. But, throughout the rest of his work, he repeatedly discusses the importance of many strategies – not a single act of violence – that are needed.
This is a straw man. You set up an argument that I didn’t make and then attack it. I never claimed that this was Jensen’s entire philosophy. I merely was pointing out how this one aspect was faulty.
**Fifth: I disagree with your characterization of his (and Churchill’s and Gelderloos’) argument(s).
You are creating another straw man here, as you are claiming that this was the entirety of my argument. But in reality, we are both right. If I had time I would find quotes from the three of them, but I have read in their works that if more people used acts of violence it may become a more acceptable strategy. Are you seriously claiming that they would disagree with the idea that using violence strategically would build momentum and inspire others? Certainly when someone blows up a cell phone tower they believe it will encourage others. AND you are also right…they also say “there are some objectives that are only adequately addressed through destructive means (such as taking out dams).” Thus they hope that people will use more tactics inspiring others AND they believe there are some objectives that must be met with destructive means.
****Sixth: As to your complaint that Jensen does not offer a programmatic solution to the problem of civilization: I wonder why you feel like you need one. It could be my own ignorance, but I don’t think Gandhi or King did that, either. Is Jensen being held to a different standard?
Another STRAW MAN…I never said he needed to have a “programmatic solution to the problem of civilization.” Rather I want to know more about his philosophy and how it is applied to the problem of civilization. I want to know why he advocates violence but yet falls short on providing examples of where and when to apply it. He doesn’t have to have a comprehensive system. Gandhi and King certainlty didnt.
King or Gandhi never advocated destroying civilization. What they did advocate they gave examples of how to implement, both in writing and in their lives. For example I can offer a number of nonviolent tactics and strategies to stop the destruction of the planet. Those advocating violence fall short in this area. Jensen has given two examples – blowing up damns and cell phone towers. Why so few examples? I have a hard time accepting his philosophy when he obviously hash it out very well. He is not a very good salesman.
**Finally, it’s interesting that you claim that, “Destroying civilization would essentially mean destroying ourselves” – since so much of Jensen’s work is precisely about dis-identifying with abusive systems.
How can you claim that he is trying to dis-identify with abusive systems when he fails to label so many of them as targets for destruction? By his advocating the destruction of cell phone towers and damns he clearly believes that some elements of the abusive system must be destroyed and “dis-identified” with. Why does he allow other violent, abusive systems to escape the need for destruction?
He doesn’t clearly say what the abusive systems are in detail, or how to properly destroy them. Based on Jensen’s theory I am utterly confused as to what destroying civilization would mean or what “dis-identifying with abusive systems” looks like. He leaves incredible room for interpretation. Thus, if he advocates blowing up damns and cell phone towers while claiming that civilization needs to be destroyed one can logically conclude that other elements of our lives are target for destruction. I don’t know why UC Berkeley is any less a target than a cell phone tower. When he fails to explain this, one wonders why he is not specifically advocating for the destruction of things that he would certainly consider abusive. This is what I mean when I say destroying ourselves. Following Jensens logic one could think we need to destroy our “modern” homes and our “modern” religious institutions.
You state that factories should be gone from existence but yet you fall into the same dillema as Jensen did when he failed to explain how far something needs to be transported to be considered imported. What is a factory? This is the same sort of empty, vague thinking that Jensen subscribes to. Both of these ideas are so detached from reality that it is hard to believe that you actually believe them. You fail to offer any system of how these factories would be destroyed and what makes the cut. AND why doesn’t Jensen advocate for the destruction of factories if they are “inherently abusive” as you say???
It is wishful thinking…. Civilization should be destroyed…..like when a child throws a temper-tantrum and just wants to use his non-existent magical powers to destroy the thing he dislikes.
If you and Jensen want to live in a cave together – more power to you.
My first paragraph was just intended to clarify some points, rather than to argue them. But, since you brought it up:
***Ok, I’m not sure what the qualifications for “well-known” are.
Then why would you say that he is “well-known”? What purpose did this characterization play in your posting?
***Secondly, whether or not someone self-identifies as anti-semitic irrelevant. Sometimes the statements, philosophies, arguments and ideas of a person allow them to be labeled as things. If you believe that the white race is first on the hierarchy of races you are a racist…even if you don’t identify as one.
True enough, and Jensen himself does an excellent job of explaining exactly that dynamic in The Culture Of Make Believe, pointing out that, since the KKK identifies as a “love group”, we should perhaps not judge people by how they describe themselves. But what he does do there is take the time to explain why he disagrees with their self-description. So, if you do consider him an “anarcho-primitivist”, why is that? Why was it in quotation marks, if that’s not how he describes himself? Of what relevance is the label “anarcho-primitivist”?
***Yes, but he also repeatedly says “whatever that may be” when speaking about civilization.
I think I remember him writing “whatever that may be” when discussing civilization in his earlier work, but don’t think he did that after finally defining it in Endgame (or thereafter – why would he do that, if he took the time to come up with his own definition?). To check my memory, I searched both volumes of Endgame on Amazon. After looking through the first 56 instances (out of a total of 62 – Amazon wouldn’t show me the last six) of the word “whatever” in Endgame, I found no instances of it being used in the phrase “whatever that may be” – nor any with an alternate wording that referred to a description of civilization.
***And the above definition is extremely vague, almost meaningless…just like his definition of city. In my opinion this definition is no remedy.
What about it seems vague to you?
*** Rather than giving some vague, empty definition of a city – I would prefer him to point out which places and cultures on the planet he considers sustainable and those which he considers unsustainable.
Actually, he addresses this quite clearly on page 36 of Endgame:
“‘We can fantasize about living however we want, but the only sustainable level of technology is the Stone Age[,' George Draffan said.]
“He’s right, of course. It doesn’t take a rocket scientist to figure out that any social system based on the use of nonrenewable resources is by definition unsustainable: in fact it probably takes anyone but a rocket scientist to figure this one out.”
***This is a straw man. You set up an argument that I didn’t make and then attack it. I never claimed that this was Jensen’s entire philosophy. I merely was pointing out how this one aspect was faulty.
It’s not at all clear that you’re just “pointing out how this one aspect was faulty”, since you bring in examples from his work that are not included in the video and even state, “this is why Jensen’s entire project misses the mark.”
***Are you seriously claiming that they would disagree with the idea that using violence strategically would build momentum and inspire others? Certainly when someone blows up a cell phone tower they believe it will encourage others.
If I were to pursue this argument, I think that we’d quickly find ourselves in the hinterlands of semantic minutiae, so I’ll withdraw this point.
***I never said he needed to have a “programmatic solution to the problem of civilization.” Rather I want to know more about his philosophy and how it is applied to the problem of civilization. I want to know why he advocates violence but yet falls short on providing examples of where and when to apply it. He doesn’t have to have a comprehensive system. Gandhi and King certainlty didnt.
I shouldn’t've substituted my own characterization of what you’re after (“programmatic solution”) for your own characterization of it (“comprehensive system”). That was definitely a mistake on my part. Sorry about that.
But I’m actually glad that he doesn’t have a comprehensive system – as I think all of those are bunk. And I don’t find his lack of more specific examples problematic – I think I still get his point, without them.
***How can you claim that he is trying to dis-identify with abusive systems when he fails to label so many of them as targets for destruction? By his advocating the destruction of cell phone towers and damns he clearly believes that some elements of the abusive system must be destroyed and “dis-identified” with. Why does he allow other violent, abusive systems to escape the need for destruction?
Large chunks of A Language Older Than Words and The Culture Of Make Believe are just about no longer identifying with abusive systems. That’s one of the parallels that he draws between society and the abusive father that he grew up with: the importance of getting clear on the actual abuse that’s going on, and developing the agency to break out of it. It is true that he does not provide a list of particular systems to be disidentified from. But I don’t see why that’s necessary.
And I’m not sure of the relevance of destruction to this point. Destruction and disidentification are two entirely different things. The latter refers to one’s internal process of identification and the former with physical action.
***He doesn’t clearly say what the abusive systems are in detail, or how to properly destroy them.
I get that this important to you, and that you fault his work for not providing it – but I don’t get how his not providing it makes his argument faulty.
***Based on Jensen’s theory I am utterly confused as to what destroying civilization would mean
In terms of process, or result? In terms of result, Jensen is quite clear: that means returning to a “stone age” technics. In terms of practice, he leaves that up to others to determine.
***or what “dis-identifying with abusive systems” looks like. He leaves incredible room for interpretation.
An example of “dis-identifying with abusive systems”, is no longer seeing the grocery store as that which gives you life. Much of A Language Older Than Words and The Culture Of Make Believe deal precisely with this concept.
***Following Jensens logic one could think we need to destroy our “modern” homes and our “modern” religious institutions.
Perhaps, but I don’t think it would be a very true following of his logic as he lays it out in his Endgame chapter “Fulcrums” (p. 387-396)
***You state that factories should be gone from existence but yet you fall into the same dillema as Jensen did when he failed to explain how far something needs to be transported to be considered imported. What is a factory? This is the same sort of empty, vague thinking that Jensen subscribes to.
I did not see the need to define it, since it was a term you brought up and so I assumed that you knew what it meant. Why am I being vague when I use it, but you aren’t?
***Both of these ideas are so detached from reality
I get that you need lots of specific examples to convince you, but I don’t think you’ve shown his ideas to be “detached from reality”.
***If you and Jensen want to live in a cave together – more power to you.
As I explicitly stated initially: “While I greatly appreciate what I have taken from Jensen’s work, I would not characterize myself as a devotee. I find as many faults with his work as I find strengths.” So your projection that I’m interested in joining him in a cave misses the mark.