Ernest Hemingway

Making Nazis Afraid Again


gc2smFrom the keyboard of Surly1
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Originally published on the Doomstead Diner on October 17, 2017

“There's a time when the operation of the machine becomes so odious, makes you so sick at heart, that you can't take part…  And you've got to put your bodies upon the gears and upon the wheels…upon the levers, upon all the apparatus, and you've got to make it stop! ”

 ― Mario Savio, 1964  

 


They say that history runs in cycles. If so, it's fascism's turn at the top of the wheel after an 80-year absence. And in the same way that fascism in the 1930s elicited a counter-reaction, it elicits one today in the form of antifa.

In reports of the recent Catelan bid for independence, one hears echoes of an 80 year old conflict. Catalonia was once a key anarchist/republican hub during the Spanish Civil War, and a locus of anti-Franco sentiment. (For an analysis of the current state of things in Catalonia, see Pepe Escobar here.)

Images of the Catelan election, of bully cops assaulting women, then firefighters protecting voters, remind how Franco pressed fascism on Spain 80 years ago. With nationalism and nativism at high tide, we watch citronella Nazis march with tiki torches in Charlottesville, and remember Father Coughlin and the "America Firsters" of the 1930s. The New Fascism is emboldened by the most baldly authoritarian "president" ever, bolstered by a cabinet full of white supremacists and Goldman Sachs vampires.

No one should be surprised: it's been decades in coming.  Whether it's wealth transfer via  regressive ("trickle-down") economic policies, or via a tireless insistence on empire,  or bottomless spending on "defense," authoritarianism has marched into American life. All endorsed by fully a third of our fellow citizens. Never forget that even as Richard Fucking Nixon boarded the helicopter to eternal disgrace, he still had the backing of 24 per cent of the public.

The self-described "alt-right" is old swill sold in a new bottle. This dark streak of conservatism has been part of the American psyche ever since Nathaniel Bacon's uprising drove Governor Berkeley and his hangers-on to the swamps of Virginia's Eastern Shore. The current flavor pulls together neonazis, republiconfederates, evangelicals, skinheads, white separatists, nationalists, sovereign citizens, klansmen, culture warriors, Christian Identity fuckwits, anti-LGBTs, anti-immigrants, holocaust deniers and haters of all stripes into a fetid hellbroth. They are rebranded and hip, sporting Macklemore "Hitler Youth" fade haircuts, white polos, beige Dockers, and  carefully-crafted language, the better to shun the Nazi tag while hewing to the ideology.

When these people announce their gatherings, opponents gather themselves. Enter antifa. Antifa (short for antifascist or Anti-Fascist Action) can be defined as the confrontational response to fascist groups, rooted in militant left-wing and anarchist politics. I first become aware of antifa on Inauguration Day, when a masked activist punched white-supremacist leader Richard Spencer in the face, an act which spawned many memes and remixes. 

 

You don't sign up for Antifa at the local strip mall. The movement’s secrecy makes tracking its activities difficult, but antifa’s power is growing, as evidenced by social media posts from pearl-clutching right wingers whining and complaining about them. The young people who make up antifa remind me of the brave souls who comprised the Abraham Lincoln Brigade, who saw the threat of fascism early on and tried to stop it in the Spanish Civil War.   

Disclaimer: I have no personal experience with Antifa as a member or participant. At this point, I am sufficiently gimpy as to not be able to take part in any street action, and felt fortunate to limp along with Occupy. Many of the tactics of Antifa seem to have sprung from the anarchist or "black bloc" members of Occupy, who were among some of its most committed members.

Antifa traces its roots to the 1920s and ’30s, when militant leftists battled fascists in the streets of Germany, Italy, and Spain. In 1936, nationalist rebels under General Francisco Franco staged an uprising designed to topple the Spanish government.  The Spanish army split, some supporting the Republican (government side), but most supporting Franco.  Soon Spain was plunged into an open civil war, one that would rage for three years and ultimately lead to a Nationalist dictatorship under Franco.

The Abraham Lincoln Brigade were Americans who volunteered to fight the fascists in Spain. In an interview with James Fernandez, professor at New York University and member of the the board of the Abraham Lincoln Brigade Archive, Jeremy Scahill has some light on this little remembered episode of history still relevant today:

Fernandez: The horrors of World War II have totally eclipsed our memory of Spain. But in 1936, ’37, ’38, Spain was Syria, Spain was the place on the map where it looked like the future of the planet was being played out. And all thinking people were talking and thinking and worrying about Spain, in their literature and newsreels and radio broadcasts.

And there were vast communities of intensely mobilized folks that started mainly as pacifists they were, they were, “Against War and Fascism” was the organization and slogan of a lot of these folks up until ’36, let’s say, but once things evolved some more, they realized that the only way to put down fascism was to, in this case, they kind of put brackets around being against war, and actually taking the war to the fascists in Spain.

The volunteers that went is almost 3,000, we think 2,800 is our best guess now. And like I said, they came mostly from intensely mobilized communities all over the United States. A lot of them were immigrants or children of immigrants, most of them were from large cities, they were trade unionists, a lot of them were members of the Communist Party, the socialists, anarchists, but generally leftist folk who saw the menace of fascism and took the incredible step of trying to do something about it.

And they did. Many remember this period today through the lens of Ernest Hemingway's writing. For Whom the Bell Tolls is Hem's opus, set in 1937 with the Spanish Civil War in full swing. Robert Graves, a lantern-jawed Anglo Saxon, was not representative of the thousands who answered the call. Most were immigrants, active leftists, organized. A far cry from Hemingway's hero.

The Lincoln Brigade made up a small part of the International Brigades which included about 45,000 volunteers. Relatively speaking, the Americans were a drop in the bucket. Of the 2800 or so that served in Spain, almost 1/3 lost their lives.  Included were dozens of black Americans, many of whom saw in Spanish Nationalism a reflection of the Jim Crow racism they themselves had experienced in the US.  At a time of legal segregation in the US as a result of the Plessy decision forty years earlier, these black Americans found acceptance as comrades in arms in Spain.  

They engaged the fascists for several years, but the numbers (and war materiel from Germany) proved too difficult to resist. When the war ended with a Franco victory in 1939, Americans who had served in Spain were seen as radicals and troublemakers. The post WWII anti-communist sentiment led to a narrative erasure of these men and their sacrifice.So when elements of "antifa" erupt in response to fascist demonstrations, I take heart. Antifa gives me faith that the upcoming generation has grabbed the baton, and that the will to resist remains strong.

For those who want to read more about antifa, I recommend Natasha Lennard's magnificent article in The Nation here. It inspired the title of the article.

…the history of anti-fascism (antifa) is not one of presuming the good faith of state power. It is not one of asking. It is a history of direct and confrontational intervention—the sort of which is itself often not protected by a rights framework.

We are, to take some liberties with the words of Inglourious Basterds’ inimitable Lt. Aldo Raine, in the fightin’-Nazis business. Antifa is a promise to neo-Nazis and their bedfellows that we will confront them in the streets; we will expose them online and inform their place of employ. We are not asking venues to deny space to far-right events; we are vowing that all far-right events will be bombarded and besieged.

When I read that "Antifa is planning civil war on Nov.4, or "Antifa is planning to kill Christians," I smile, secure in the knowledge that what bullies fear most is the brave soul willing to stand up and call their bluff. Our next generation seems ready and willing. As I remain secure that the great arc of history bends towards justice.

Resist!


banksy 07-flower-thrower-wallpaperSurly1 is an administrator and contributing author to Doomstead Diner. He is the author of numerous rants, screeds and spittle-flecked invective here and elsewhere. He lives in Southeastern Virginia with his wife Contrary, and is working to be featured on an enemies list compiled by the administration of Dolt 45.

Hemingway of the Donbass 2

youtube-Logo-4gc2reddit-logoOff the keyboard and microphones of RE & Russell Bentley

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Published on the Doomstead Diner on March 9, 2016

Discuss this Interview at the Heroes of the Revolution Table inside the Diner

Full Audio Only Interview, both parts

Watch Part 1 on the Doomstead Diner Blog or the Collapse Cafe YouTube Channel

Russell-Bentley-1In the first part of our interview with Russell, we discussed his personal history and what brought him over to Donbass to become part of the militia fighting against the Ukrainian Goobermint installed by NATO and the CIA in the anti-democratic Maidan "revolution".

Here in part 2, we look in detail at the fighting that has ensued, and what the future may hold for the people of Donbass.  Can they survive on their own as an indepent state? Will they hold a referendum to become a part of Mother Russia?  Russell offers his opinions on these questions and many more in Part 2 of "Hemingway of the Donbass".

 

 

 

 

The Absurdity of Authenticity

Off the keyboard of Guy McPherson

Published on Nature Bats Last on September 14, 2013

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Discuss this article at the Spirituality & Mysticism Table inside the Diner

I’m often accused — or credited, depending on one’s perspective — of leading an authentic life. As nearly as I can tell, the accusation or accolade refers to the following definition from Merriam and Webster: true to one’s own personality, spirit, or character.

Fundamentally, aren’t we all true to our personality, spirit, and character? How could we act otherwise, in the absence of multiple personalities? I have concluded that we’ve been captured by the culture in which we’re immersed. We are unable to escape without killing ourselves, yet the culture is killing us.

We’re six millennia into the culture of Abrahamic religions. We’re more than two millennia into western civilization and the six questions of Socrates: (1) What is good? (2) What is piety? (3) What is virtue? (4) What is courage? (5) What is moderation? (6) What is justice? Furthermore, every person reading these words is a product of an industrial civilization that depends upon expansive use of fossil fuels.
Is this the only way to live? Is this the best way to live? Do our hyper-connected, high-tech lives lead us along paths of excellence, in the spirit of Socrates?

This culture is steeped in patriarchy and depends upon violence for its continuation. Is it safe to assume this culture is the ultimate expression of our humanity? Is it safe to assume that this culture is the best we can do simply because this culture is the only one we have known? Is it safe to assume there is no other way beyond the hierarchical omnicide we’ve come to depend upon for money, water, food, and personal identity?

Questioning this culture and its underlying assumptions follows the model promoted and popularized by Socrates. Answering these questions requires one to step outside the normalcy bias and profound enculturation of the way we live. Asking challenging questions, much less answering them, requires enormous courage when the questions themselves refuse to validate, much less approve, this irredeemably corrupt system.

I do not claim to know the answers to these questions. I’m not certain they have answers independent of the person pondering them and his or her personal experiences. I nonetheless believe it is important to ask the questions and develop personal responses to them. As a result, I will tackle these and related questions in this chapter. For the most part, culture discourages us from asking, much less answering, most of these questions.

Questions, questions, and more questions

Throughout our lives, we spend considerable time seeking feedback from people and institutions, but the feedback we seek generally falls within a small subset of important issues. Furthermore, I question the wisdom of seeking validation, much less approval, within the realm of an irredeemably corrupt system.

Some of us seek to conduct meaningful lives. However, the universe imposes upon us a meaningless existence. There is no meaning beyond the meaning(s) we create. In attempting to create meaning, which often involves attempts to outrun our mortality, we generate distractions. We occasionally call them objectives, goals, or acts of service to others. And the result is our legacy.

Yet it’s too late to leave a better world for future generations of humans. The concept of leaving a legacy becomes moot when staring into the abyss of near-term human extinction. What, then, is the point? Are we, in the words of English poet Frances Cornford, “magnificently unprepared for the long littleness of life”?

As we seek feedback about the conduct of our lives, we simultaneously seek distractions. The distractions include the movies we watch, the books we read, the trips we take, the discussions in which we engage. The line blurs between distractions and authentic work until we are defined by the combination. The totality becomes who we are. The nature of our distractions is what makes us human, in the sense of differentiating us from other primates. Non-human primates don’t read books, much less discuss them. Such distractions do not enable our survival and in that sense are not “necessities” (cf. food, water, shelter). However, they are not necessarily “luxuries,” either. Apparently there are shades of existential gray.

Shades of gray

Shades of existential gray are evident in our pursuit of meaningful lives. How do we differentiate between necessity and luxury? How do we distinguish what we want from what we need? And are these distinctions important?

When I began the ongoing process of walking away from the omnicide of industrial civilization, I felt I had no choice. My inner voice overrode outer culture. I have subsequently come to realize that most people born into this set of living arrangements are literally and figuratively incapable of making a similar choice. Distinguishing between needs and wants, between necessity and luxury, is hardly clear.

Occasionally we turn to wise elders in our attempts infuse our lives with meaning. Kurt Vonnegut often wrote, in response to the question about meaning, that we’re here to fart around. His son Mark, between the loony bin and Harvard Medical School, responded to the question, “Why are we here?” with the following comment: “We are here to help each other through this, whatever this is.”

I love Mark Vonnegut’s response, but it fails to acknowledge that service to others is important and it’s a trap. Service to others is no longer virtuous when the entrapment includes self-inflicted harm (including emotional or psychological suffering).

As the Buddha pointed out more than two millennia ago, life is suffering. Do we have an obligation to minimize suffering? Does that obligation extend to our individual selves, as well as to other humans? Does it extend to non-human species?

German philosopher Arthur Schopenhauer famously defined happiness as the alleviation of suffering, implying a temporary condition. The pursuit of happiness — from Schopenhauer’s perspective, the alleviation of suffering — is a right guaranteed by the founding document of the United States, but I’ve no idea why it’s guaranteed or if it stops at the alleviation of suffering. If the alleviation of suffering qualifies as happiness, then it seems wearing shoes that are two sizes too small is a great strategy for producing happiness, if only at the end of the day when the shoes are removed from one’s feet.

If happiness goes beyond the alleviation of suffering, perhaps it includes joy. But the notion of such an idea drags into the discussion the notion of documentation, hence measurement. How do we measure joy? Is it the same as the bliss produced by ignorance? How do we know when we’ve stumbled upon it? And if joy is meritorious, even at the expense of suffering by another, how to we balance the existential books?

Consider, for example, a single example for the Abrahamic religions (aka patriarchy): marriage. Do we have an obligation to minimize the pain when a monogamous relationship become personally painful, or even a matter of indifference (i.e., lacking daily joy)? Contemporary culture suggests we muddle through, in sickness and health, until death. And then, the ultimate personal endpoint solves the problem of suffering.

The cost of happiness

If happiness is a goal, and if that happiness extends beyond the mere alleviation of suffering, how to we evaluate happiness? If our own happiness comes at the expense of another, how do we justify our gain? Equally importantly, but rarely considered, is the converse question: If our suffering brings happiness to another, how do we justify the personal pain? Is our own suffering less important than that of another?

How do we minimize suffering? Is such a quest restricted to humans, or are other organisms included? What is the temporal frame of the quest? Does it extend beyond the moment, perhaps to months or years? Does it extend beyond the personal to include other individuals?

We could minimize suffering to humans and other animals by playing solitaire in the woods. But even that seemingly humble act takes life. Tacking on the seemingly simple acquisition of water, food, clothing, and shelter for a single human being in the industrialized world brings horrific suffering to humans and other animals. Attending to the needs of the 7.1 billion humans currently inhabiting Earth comes at tremendous cost to the water, soils, and non-human species on the planet. Contemplating the desires of an increasing number of people on an overpopulated globe is enough to drive a thinking person to despair.

There is nothing inherently wrong with pleasure, yet the Greek word for “pleasure” forms the root of the English word “hedonism.” According to my pals Merriam and Webster, hedonism propounds that pleasure or happiness is the sole or chief good in life. When stated in this manner, pleasure seems to have taken a step too far. But drawing the line between personal pleasure and hedonism is no mean feat. Less often considered is the line we draw between personal suffering and the attendant happiness of others.

But, lest we take that step too far, we should remember that the idea of hedonism some 2,500 years ago when Socrates was haunting the Mediterranean region was a bit different than the idea today. Back then, humans comprised a tiny drop in the large bucket known as Earth. The quest for personal pleasure and happiness at that time would have essentially zero impact on the natural world relative to the impact of today’s quest for gratification by 7.1 billion people on an this ever-shrinking and -depleted orb.

When my happiness requires the suffering of another, is my happiness warranted? When the pleasure of another requires my suffering, is the suffering warranted? Does failing to contemplate questions about our needs and desires commit us to nihilism? Does living within the Age of Industry, hence participating in untold horrors to humans and other organisms, violate the Socratic notion of good?

What about empire?

American Empire is merely the most lethal manifestation of industrial civilization, hence any civilization. Because this culture is inextricably interconnected with this civilization, I have concluded that contemporary culture is worthy of our individual and collective condemnation. Walking away from empire is necessary but insufficient to terminate this horrific culture.

As nearly as I can determine, maintaining American Empire — or any empire, for that matter — requires three fundamental elements: obedience at home, oppression abroad, and destruction of the living planet. Unpacking these three attributes seems a worthy exercise, even acknowledging Voltaire’s observation: “It is dangerous to be right in matters on which the established authorities are wrong.”

Obedience at home means capitulating to culture and the government. It means abandoning a culture of resistance in favor of the nanny state. It means allowing the government to control the people instead of the other way around. It means giving up responsibility for oneself and one’s neighbors and expecting the government to deal with all issues. Considering the excellent record of the government in transferring wealth from the poor to the rich while promoting an economy rooted in war, I’ve no idea why the people with whom I interact are fans of this government.

Oppression abroad is obvious to anybody paying attention to American foreign policy during the last hundred years. The government of the United States of Absurdity extracts taxes from the citizenry to build the most lethal killing force in the history of the world. This military, supported by cultural messages and therefore most of the consumer-oriented citizenry, is then used to extract materials such as fossil fuels from other countries. The resulting “riches” enjoyed by Americans serve to pacify the masses, embolden the government, and enrich the corporations that exert strong influence over both the media and the government.

Destruction of the living planet is imperative if we are to support seven billion people on the planet, many of whom want “their” baubles. Are we not entitled to transport ourselves around the world, dine at fancy restaurants for a few hours’ work at minimum wage, entertain ourselves with music and movies, and all the rest on an essentially limitless list? Where do the materials originate for each of these endeavors? Are we so filled with hubris that we believe driving dozens of species to extinction every day is our right? Do we lack the humility — and even the conscience — to treat non-human species with respect?

Each of these three broad elements serves a subset of humans at the expense of others. Although obedience to culture prevents us from being viewed as “odd” to our straitjacketed acquaintances, it also serves the oppressors. Giving up on radicalism — i.e., getting to the root — fails to serve our needs while lessening our humanity. But it nicely serves those who pull the levers of industry.

Perhaps it is time we heed the words of deceased American social critic Christopher Hitchens: “To be in opposition is not to be a nihilist. And there is no decent or charted way of making a living at it. It is something you are, and not something you do.”

Imperialism has consequences

The U.S. Constitution and Bill of Rights are bobbing along the same waves as social justice and environmental protection, sold down the river by a nation addicted to growth for the sake of growth (the ideology of a cancer cell). Indeed, it seems very little matters to the typical American beyond economic growth. And for that, most importantly, we need an uninterrupted supply of crude oil. We need the Carter Doctrine — the world’s oil belongs to us — and an unhealthy dose of faux patriotism.

Our lives are imbued with faux patriotism. We are manipulated by the war-loving corporate media and the war-loving politicians that, unsurprisingly, are enriched by war. We support the troops that bring us the baubles we’re convinced we deserve, and we rarely question the real, underlying costs of the baubles.

Support the troops. It’s the rallying cry of an entire nation. It’s the slogan pasted on many of the bumpers in the United States.

Supporting the troops is pledging your support for the empire. Supporting the troops supports the occupation of sovereign nations because might makes right. Supporting the troops supports wanton murder of women and children throughout the world. And men, too. Supporting the troops supports obedience at home and oppression abroad. Supporting the troops throws away every ideal on which this country allegedly is founded. Supporting the troops supports the ongoing destruction of the living planet in the name of economic growth. Supporting the troops therefore hastens our extinction in exchange for a few dollars. Supporting the troops means caving in to Woodrow Wilson’s neo-liberal agenda, albeit cloaked as contemporary neo-conservatism (cf. hope and change). Supporting the troops trumpets power as freedom and fascism as democracy.

I’m not suggesting the young people recruited into the military are at fault. Victims of civilization and a lifetime of cultural programming — like me, and perhaps you – they’re looking for job security during a period of economic contraction. The entire process is working great for the oppressors pulling the levers of industry.

Perhaps most importantly, supporting the troops means giving up on resistance. Resistance is all we have, and all we’ve ever had. We say we’re mad as hell and we claim we’re not going to take it anymore. But, sadly, we gave up on resistance of any kind years ago.

We act as if America’s cultural revolution never happened. We act as if we never questioned the dominant paradigm in an empire run amok, as if we never experienced Woodstock and the Summer of Love, bra-burning hippies and war-torn teenagers, Rosa Parks and the Cuyahoga River. We’re right back in the 1950s, swimming in culture’s main stream instead of questioning, resisting, and protesting.

We’ve moved from the unquestioning automatons of Aldous Huxley and George Orwell to the firebrands of a radical counter-cultural worldview and back again. A generational sea change swept us from post-war “liberators” drunk on early 1950s propaganda to revolutionaries willing to take risks in defense of late 1960s ideals. The revolution gained steam through the 1970s, but lost its way when the U.S. industrial economy hit the speed bump of domestic peak oil. The Carter Doctrine coupled with Ronald Reagan’s soothing pack of lies was the perfect match to our middle-aged comfort, so we abandoned the noble ideals of earlier days for another dose of palliative propaganda. Three decades later, we’ve swallowed so much Soma we couldn’t find a hint of revolution in Karl Marx’s Communist Manifesto.

In short, the pillars of social justice and environmental protection rose from the cesspool of ignorance to become shining lights for an entire generation. And then we let them fall back into the swamp. The very notion that others matter — much less that those others are worth fighting for — has been relegated to the dustbin of history.

A line from Eugene Debs, five-time candidate of the Socialist party for U.S. president, comes to mind: “While there is a lower class I am in it, while there is a criminal element I am of it; while there is a soul in prison, I am not free.”

I don’t harbor any illusions about my freedom. I live in Police State America.

Imperial illusions

Ultimately, I wonder why any of us bothers trying to be a good person As Ernest Hemingway indicated: “The best people possess a feeling for beauty, the courage to take risks, the discipline to tell the truth, the capacity for sacrifice. Ironically, their virtues make them vulnerable; they are often wounded, sometimes destroyed.”

Vulnerability isn’t so bad. But few knowingly bring on their own destruction. Instead, I suspect most humans — even those who consider themselves good — actually benefit from and even promote contemporary culture, the problems with which are legion.

Do good people promote patriarchy? Do they pursue and promote the notions of marriage and monogamy even when knowing these ideas are steeped in the patriarchy of a culture gone seriously awry? Marriage and monogamy are obligations of empire rather than outcomes of natural law. Instead of abiding and supporting imperialism, shall good people attempt to reduce or eliminate patriarchy, hence civilization, one act at a time?

When we recognize patriarchy and its impacts, where does that leave those of us pursuing authenticity? Indeed, attempting to conduct an authentic life in a culture dominated by patriarchy and engendering destruction is analogous to pursuing meaning in an uncaring universe. Does authenticity have meaning in such a universe? Is authenticity a desirable goal, if goals are merely cogs in the machine of a culture run amok? Is authenticity another stumbling block on the road to happiness? Is authenticity yet another piece of propaganda promoted by the thieves and liars pulling the levers of civilization to trap decent people into lives of service? Do we ultimately and perhaps unwittingly serve civilization, hence omnicide, when attempting to serve humanity?

If a life of service is a trap, why step into the trap? In avoiding the trap are we embracing nihilism, “a viewpoint that traditional values and beliefs are unfounded and that existence is senseless and useless”? And, if so, does the embrace constitute a pact with the proverbial devil?

As individuals and a society, have we become so broken we cannot pursue the truth about ourselves and our culture? Have we become so marginalized, demoralized, and humiliated by this insane culture that we are no longer able to rise up against cultural insanity?

______________

This essay is (barely) modified from a series of essays for the Good Men Project. The original essays are listed and hyperlinked below.

Questioning Culture: A Series

Questioning Culture: The Long Littleness of Life

Questioning Culture: Shades of Existential Gray

Questioning Culture: When Personal Happiness Brings Suffering to Others

Questioning Culture: American Empire

Questioning Culture: Our Addiction to Growth

Questioning Culture: The Absurdity of Authenticity

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Event Update For 2017-11-18http://jumpingjackflashhypothesis.blogspot.com/2012/02/jumping-jack-flash-hypothesis-its-gas.html Th [...]

Event Update For 2017-11-17http://jumpingjackflashhypothesis.blogspot.com/2012/02/jumping-jack-flash-hypothesis-its-gas.html Th [...]

Event Update For 2017-11-16http://jumpingjackflashhypothesis.blogspot.com/2012/02/jumping-jack-flash-hypothesis-its-gas.html Th [...]

From Filmers to Farmers is re-launched on the astounding open source blogging platform Ghost! [...]

The blogging scene is admittedly atrocious. Is there really no option for a collapse blogger to turn [...]

Sure, the Svalbard Global Seed Vault is out to conserve our agricultural diversity, but who exactly [...]

Daily Doom Photo

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Sustainability

  • Peak Surfer
  • SUN
  • Transition Voice

The Diamond Cutter at Apache Pass, Part 3: Vajracchedikā Prajñāpāramitā"The things that are seen are temporal; the things that are unseen are eternal. — Saul of Tarsi [...]

The Diamond Cutter at Apache Pass, Part 2: Passage to India"Blindfolded, he spoke eloquently on the nature of emptiness."This is the second installme [...]

The Diamond Cutter at Apache Pass, Part 1: Cut the Tent"When we move, or we consume foods from outside our region, we are thwarting adaptation. Our ep [...]

Acceleration"We need to get to above-the-line climate solutions with the same urgency as beach communities [...]

Greening Apocalypse California"At some point the marble will fall into a warmer domain of equilibrium."This is one of th [...]

The folks at Windward have been doing great work at living sustainably for many years now.  Part of [...]

 The Daily SUN☼ Building a Better Tomorrow by Sustaining Universal Needs April 3, 2017 Powering Down [...]

Off the keyboard of Bob Montgomery Follow us on Twitter @doomstead666 Friend us on Facebook Publishe [...]

Visit SUN on Facebook Here [...]

Americans are good on the "thoughts and prayers" thing. Also not so bad about digging in f [...]

In the echo-sphere of political punditry consensus forms rapidly, gels, and then, in short order…cal [...]

Discussions with figures from Noam Chomsky and Peter Senge to Thich Nhat Hanh and the Dalai Lama off [...]

Lefty Greenies have some laudable ideas. Why is it then that they don't bother to really build [...]

Democracy and politics would be messy business even if all participants were saints. But America doe [...]

Top Commentariats

  • Our Finite World
  • Economic Undertow

More appeal than your corporate paradise - still a Monsanto fan? You are the turkeys that got us in [...]

still available as a PDF here: https://imsc.uni-graz.at/keeling/peakoil/Twilight_of_Modern_World.pdf [...]

https://stockboardasset.com/wp-content/uploads/2017/11/Screen-Shot-2017-11-22-at-8.49.00-AM.png [...]

While in Baltimore City, Maryland, death and despair are a few things that are plentiful as the regi [...]

"the people in charge" What if there are no people in charge? [...]

Keeping Up Appearances now UP on the Diner Blog. Sporting a brand spanking newly designed Triangle o [...]

If what is going to happen is that the entirety of the rest of the world is going to collapse first [...]

Jim Rickards is saying that every time that the Chinese devalue their currency that there is a drop [...]

I suspect that the "doom/collapse" that we all anticipated, dare I say hoped for, was the [...]

"All we doomers have is coming on a decade of following internet blogs, and going to our dead e [...]

RE Economics

Going Cashless

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Simplifying the Final Countdown

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Bond Market Collapse and the Banning of Cash

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Do Central Bankers Recognize there is NO GROWTH?

Discuss this article @ the ECONOMICS TABLE inside the...

Singularity of the Dollar

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Kurrency Kollapse: To Print or Not To Print?

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SWISSIE CAPITULATION!

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Of Heat Sinks & Debt Sinks: A Thermodynamic View of Money

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Merry Doomy Christmas

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Peak Customers: The Final Liquidation Sale

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Collapse Fiction

Useful Links

Technical Journals

Changes in climate because of global warming during the 20th and 21st centuries have a direct impact [...]

This paper evaluates contributions to global temperature anomalies from greenhouse gas concentration [...]