A Quick Note on Eco-Terror and Counter-Insurgency

In the struggle for justice, activism moves from non-violent civil disobedience to direct action and sabotage (what the power elite considers as “terrorism”) in defense of an ideal–freedom from oppression. Globalization, imperialism, colonialism, slavery, consumerism…all are integral to the destruction of traditional values, resulting in climate change (via pollution), species extinction (via habitat loss caused by development), and human rights atrocities (via genocide, repression, and general social strife). Civilization in turn, as a process of controlling “wild” and natural instincts, destroys the planet for profit, where western civilization is the most technologically advanced form based in capitalist relations of privatization. To these ends the elements of civilization, as a process and material expression, must be dismantled if living communities on earth are to be sustained and protected.

Here, “eco-terror” offers the most direct resistance available, targeting malignant symptoms generated by industry, while instilling fear in those dependent upon such a corrupt set of relations. All other resistance complements these attacks against external power, targeting both infrastructure as well as the will to maintain regional dominance, as each are situated within a wider natural process it emerges from. “Eco-terrorism” aims to eliminate the financial incentives and profit motive from killing-life-via-commoditization, engaging in direct attacks against processes that are antithetical to healthy, stable, and free homes. Indeed illegal direct actions may be a necessary part of any revolutionary program designed to bring down technological civilization: as law is a code of behavior designed to preserve the power structure of a given society, whereas the general consensus is that the societal power structure should not be preserved, one has no reason to obey its laws–provided that one is willing to accept the personal risk involved in breaking the law. 


As competent networks (core terrestrial bases, satellite cells, a conglomerate of political parties, independent offensive groups…) extend asymmetric tactics and unrestricted insurgent warfare carried out by super-empowered individuals, smaller, seemingly fragmented campaigns can be tied into a larger strategy that targets the resolve of decision makers while attacking root causes for natural devastation and their outcomes. Such resistance seeks to inspire a public movement of support and participation that advances as far as social morality allows. Counter-insurgency warfare in turn aims to disrupt and isolate these emerging power nodes, building political mechanisms that facilitate counter-revolutionary programs. In this respect such forces attempt to gain popular support, control local authorities, and suppress, destroy, or expel insurgent forces, laying the groundwork for a complete dissolution of oppositional political structures by increasing surveillance, chilling free speech, outlawing anonymity, banning potential threats, and punishing in the extreme dissident behavior (actions taken by governments across the planet). 

One last point should be mentioned, that each tactic employed is simply a means to an end, where success is defined by the result it confers: whether systems of oppressive power are dismantled or not. While perhaps aboveground and underground movements may complement each other to this end, expressions of perceived violence do much to stifle growing support if seen to be unnecessarily brutal or without legitimate cause. This makes it particularly difficult to wage war against the means of destruction (i.e. extractive technologies) since, as private property, they are given fetishistic status in the dominating, hegemonic culture that has imposed itself everywhere around us since the founding of the current American state:

“The moment the idea is admitted into society that property is not as sacred as the Laws of God, and that there is not a force of law and public justice to protect it, anarchy and tyranny commence. Property must be sacred or liberty cannot exist.” -John Adams.

To this point one can only answer as Chief Seattle did when forced to sell the sacred land of the Suquamish to an invasive power, believing such controlling assumptions to be alien in nature: 

“How can you buy or sell the sky, the warmth of the land? The idea is strange to us. If we do not own the freshness of the air and the sparkle of the water, how can you buy them?”

We are sick of merely surviving as enslaved subjects in a diseased and corrupt empire. We mean to live without the slaughter of our communities, human AND nonhuman. We are each free, and will defend that freedom as any living being would defend their right to exist. This is justice in the most primal sense. Our home is not for sale. Nor are our souls or spirits. 


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