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Chris Manes

Why I am not a Misanthrope

By Judi Bari - Earth First! Journal, February 2, 1991

In last EF! Journal (Yule, 1990), Chris Manes responds to the question "Why are you a misanthrope?" by saying "Why aren't you one?" After all, humans have a 10,000 year history of massacres, wars, ecocide, holocaust, etc., so the burden of proof is on us non-misanthropes.

I would like to respond to Manes' challenge, and my answer has nothing to do with humanism, anthropocentrism, or the belief that humans are a "higher" life form. Unlike Murray Bookchin, I reject that claim from the git-go. I believe in biocentrism, and think that all life forms are equal. I agree that human population is totally out of control. And I am as appalled as any misanthrope at the havoc that humans have wreaked on the natural world.

But I disagree with Manes' conclusion that the problem is "humankind." You cannot blame the destruction of the earth on, for example, the Quiche tribes of Guatemala or the Penan of Malaysia. These people have lived in harmony with the earth for 10,000 years. The only way you could identify the earth's destroyers as "humankind" would be to exempt such people from the category of "human." Otherwise you would have to admit that it is not humans-as-a-species, but the way certain humans live, that is destroying the earth.

Manes briefly acknowledges that these ecologically sound human cultures exist, but he dismisses them as trivial because "the fact is most of the world now mimics our dissolute ways." This statement completely ignores the manner in which "most of the world" was forced to abandon their indigenous cultures or be destroyed. You cannot equate the slave and the slave-master. Only after massacres, torture, ecocide and other unspeakable brutality did the peoples of the world acquiesce to the conquering hordes with their culture of greed and destruction.

Technocratic man, with his linear view of the world, tends to see tribal societies as earlier, less evolved forms of his own society, rather than as alternative, simultaneously existing methods of living on the earth. The presumption is that, given time, these cultures would somehow be corrupted like ours. But there is no evidence whatsoever that these ancient civilizations would have changed without our violent intervention. So it is not humans, but industrial-technocratic societies, that are destroying the earth.

In the same manner that misanthropy blames all humans for the crimes of the industrial/technocratic society, so does it blame all humans for the crimes of men. The list of atrocities for which Manes condemns the human race—massacres, wars, ecocide, holocaust—are not the work of women. Of course a few women can be found and paraded out who participate in the male power structure. But by and large, throughout history, wars and atrocities have been the territory of men. And the societies that engage in them have been run by men, in the interest of men, and against the interests of women. By categorizing as "human" traits which are actually male, misanthropes are being androcentric (male-centered) instead of biocentric (life-centered) as they claim to be. Vandana Sheeva of the Chipko movement in India put it best. She said the problem is not humans. It is white, technocratic men who are destroying the earth.

So misanthropy is not a form of humility, as Chris Manes says. It is a form of arrogance. By blaming the entire human species for the crimes of white, technocratic men, Manes conveniently avoids any real analysis of who is responsible for the death of the planet. Not surprisingly, Manes himself is a member of the group that most benefits from our consumptive society—privileged white urban men.

Earth First! The Underbelly Exposed

By Chris Shillock - Libertarian Labor Review (Anarcho Syndicalist Review) #6, Winter 1989

Several years ago the activist community was fired by news of a group of militant ecologists who called themselves Earth First!. Anarchists particularly felt a kinship. Earth First!’s uncompromising defense of the environment and their rejection of government stewardship of the wilderness echoed our own experience of the futility of working within the system. Their use of direct action was taken from our own history. Their full-blooded all-out enthusiasm for nature promised a robust, holistic radicalism.

Lately, as people learned more about the group, some truly disturbing facets of Earth First!’s ideology have come to light. By now it is clear that not only is Earth First! hostile to any meaningful social analysis, but it is freighted with so much nationalist and racist baggage as to make them obnoxious to any worker.

Earth First!’s philosophy, also known as Deep Ecology, is set out in a book of that name by Bill Devall and George Sessions (Peregrine Smith, Salt Lake City, 1985). It borrows from Zen Buddhism, Native American religions and from Heidegger, but is based on an immediate intuition of the “wilderness experience.” They urge us to go into the woods, to just feel. The result will be that feeling of the oneness of all creation which we have probably all known when we find ourselves alone under the stars.

Deep Ecologists go on to reason that “The well-being and flourishing of human and nonhuman Life on Earth have value in themselves…These values are independent of the usefulness of the non-human world for human purposes.” Deep Ecologists condemn other social and scientific views as “anthropocentric” in contrast to their “biocentric” outlook. This epithet is hurled throughout the pages of their journal, Earth First!, to clinch a point or to dismiss opponents.

So far, okay, aside from a few quibbles in logic. Earth First! has the potential to be a noble and passionate worldview. Instead their concept of “biocentric egalitarianism” turns the corner into a Malthusian blind alley shadowed with dark visions of a vengeful Earth lashing back at the species that uses her. Malthusianism has always been a pseudoscience serving the need of right wing ideology. In the Nineteenth Century, Social Darwinists used Malthus’ simplistic predictions of a dwindling food supply to justify doing nothing to alleviate the misery of the poor. Variations of this philosophy have been used in the Twentieth Century to buttress everything from eugenics to Third World starvation.

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