4. The Priority of Wildlife.
This article was written in may 1991. Rather surprisingly it was printed in the winter 1991 issue of a glossy magazine called 'Greening the Planet' which, i believe, was being funded primarily by jeremy seabrook? - sorry not too sure about this. Given the rancour the article caused amongst members of the editorial board, it turned out to be the last issue of that particular magazine! I believe that Red Pepper was born out of the political debris. The article has been slightly corrected from its original version.


4.1: Light Greens, Dark Greens and Deep Greens.
Almost as soon as the green party hit the national headlines after its unexpected, rupert murdoch inspired, success in the 1989 european elections, political commentators latched on to the division within the party between the 'realos' and the 'fundis'. This distinction was borrowed from the very real splits which had developed in the west german green party after its premature entry into parliament in the early 1980s and yet its validity even there was dubious.

Perhaps the premier intellectual battle in 'die grunen' centred around rudolph bahro who, although categorized as a 'fundi', eventually left the party because of philosophic differences with both factions, "the fundi position has become dominated by the varyingly dogmatic left wing groups that the party absorbed when it was founded. This has pushed other approaches to the strategic debate, from people such as rudolph bahro and petra kelly, off the stage altogether."[1]

Bahro articulated a third position concerned with animal rights, "As far as I can see animal experiments are one of the most political questions we have ever had to deal with."[2] His exploration of animal rights led him to condemn anthropocentrism, "the basis of which is that human beings are the measure of all things and the lords of all creatures."[3]

This tripartite distinction re-emerged in jonathan porritt's book 'The Coming of the Greens'. His primary objective was to distinguish between light greens ('realos') and dark greens ('fundis' without the new left dogma) with whom he aligned himself. However, porritt also distinguished between dark greens and deep greens and although little was said about the latter, he concluded that the most significant debate about the future of green politics would be between these two factions. Whilst this debate has been raging for many years in america and germany, it has barely surfaced in britain.

Deep Greens.
Deep greens draw on a number of intellectual sources from john muir, thoreau to aldo leopold. The most important philosophic development, however, occurred in 1972 when the norwegian philosopher arne naess coined the term deep ecology and promoted what he called 'biological equalitarianism' - the view that all creatures are equal and should have an equal right to self fulfilment.

Whilst naess abandoned anthropocentrism this was not the case with peter singer's extension of utilitarianism, nor tom regan's advocacy of animal rights nor richard ryder's attack on speciesism. Despite the contributions made to animal liberation by philosophers in britain, it was naess's espousal of an equality between humans and animals, and his consequent condemnation of homocentric philosophies such as marxism, liberalism, conservatism, socialism, anarchism, and fascism, that inspired many greens, including bahro.

Earth First!
Perhaps the most well known group advocating deep green politics was Earth First! In the mid 1980s, a number of radical environmental activists in america, who deplored the compromises of the established conservation organizations which allowed developers to exploit wilderness areas, decided that the only way to protect these areas was by taking direct action. They set up EF! with the slogan, 'No compromise in Defence of Mother Earth'.

EF!ers were anti-developer, anti-capitalist, and neo-malthusian (dave foreman, one time editor of EF!'s journal, stated that the only qualification for joining EF! was a belief in birth control). They refused to involve themselves in social issues such as the class struggle, human rights, etc., on the grounds that, "If you want a social change movement there are plenty out there. But EF! is not a social change movement, it's about saving wilderness."[4]

EF!ers pushed naess's critique of anthropocentrism to such an extreme they frequently resorted to mischievous, misanthropic propaganda to undermine human arrogance (i.e. the belief that oomans are entitled to expropriate whatever Animal habitats they desire and to maim, mutilate, and murder, whatever Animals they wish). Some EF!ers, however, seem to be misanthropists plain and simple.

4.2: What Distinguishes Deep Greens from Dark Greens?
Deep greens did not form a homogenous group but what distinguished many of them from dark greens was:-

Wilderness areas.
Whilst dark greens like porritt support deurbanization, "There should be a massive programme of rural resettlement."[5] deep greens believed this would be a disaster for Wildlife. They wanted to ruralize urban areas (one-third of most cities is occupied by cars either in the form of roads, garages, car parks, petrol filing stations, etc) and put aside as much of the countryside as possible for Wildlife. Some demanded the return of indigenous species such as wild Boar, Bears and Wolves. (Deep greens believe it is wrong to demand that third world countries save Elephants, Tigers, etc., if a similar proportion of land is not made available in their own country for the exclusive use of Wildlife). Even in humanistic terms, it might have been thought that porritt's proposal would be a non starter given the social disasters that took place in britain in the 1950s and 1960s when middle class urban planners bulldozed closely knit inner city communities and forced millions of people to move onto what rapidly became degrading, soulless, outer estates.

Equality of Status.
Whilst dark greens are anthropocentric, deep greens believe there is an equality of status between humans and animals. They want all animal species and their habitats to be given Earth Rights, a guarantee of survival. Some, like john seed, have proposed a 'Council of All Beings' so that animals can have a 'vote' in decisions about Earthly affairs - the presence of a few wild Lions at the united nations, the world bank and G-7, might do wonders for raising environmental consciousness amongst some of the world's leading Earth rapists.

Population contraction.
Whilst many dark greens have little to say about, or even support, population growth, deep greens regard it as a vital issue, "Conservation is a losing game without population control."[6] J. baird callicot proposed that, "The population of human beings should, perhaps, be twice that of bears."[7]. Whatever the proportion, it is irrefutable that the ooman race can survive with Wildlife but it cannot survive without them. The abundance of Wildlife is the only guarantee that oomans are living within the planet's carrying capacity and within the parameters of a stable climate.

Political Priorities.
One of the most vehement critics of EF! was murray bookchin, an eco-socialist, who argued, "the domination of nature by man stems from the very real domination of human by human."[8] In other words, once capitalism and nation states around the world have been overthrown, oomankind (sic) will be free from domination (implying that thousands of years of sexism, nationalism, racism, ageism, genderism - to mention only a few isms - will instantaneously disappear) and oomans will suddenly discover they love nature and desist from killing, or using, Animals.

Deep greens, on the other hand, believe Animal rights must be given political priority. If oomans can save Wildlife then they might have a chance of surviving. The ooman race will find itself on the verge of an ecological collapse if it exterminates Wildlife. It is possible to gauge just how close we are to an ecological calamity by the number of Animal species left on Earth.

Just as importantly, given the current prevalence of Animal exploitation, it may be possible to undermine capitalism by giving priority to Animal rights.

4.3: A Planet Without Wildlife.
Wildlife are a gift; given by no one to no one but a gift nevertheless. And yet we are confronted today with the prospect of the total annihilation of all wild Animals. Huge numbers of Fish are being vacuumed from the oceans by factory fishing ships using 40 mile long 'wall of death' nets. Huge numbers of Birds are being killed every year either by egg collectors, poachers, gamekeepers, or blood sports' enthusiasts (italy's devotion to the sport is such that these murderers are legally entitled to trespass on private property in pursuit of their defenceless victims). Huge areas of Forest are being razed killing the abundant variety of Wildlife that lived there; huge areas of land are being covered in concrete and tarmac destroying more Animal habitats; Whales are still being threatened with extinction; and the world's most fabulous Animals are being destroyed at an ever increasing rate all over the African, Asian and American continents.

For some people the possible disappearance of Wildlife is nothing less than a trauma. A writer posing under the name of chief seattle once said, "What are human beings without animals? If all animals cease to exist human beings would die of a great loneliness of the soul." For aldo leopold, "There are some who can live without wild things, and some who cannot. These essays are the delights and dilemmas of one who cannot."[9] And, less spiritually, for grover foley, "A world of humans alone is unfit for humans."[10]

For some, the total loss of Wildlife is as angst ridden as the loss of god was at the beginning of the 20thC. The nausea induced by a meaningless universe without god manifested itself in the rise of existentialism. The despair concerning the loss of Wildlife has resulted in deep ecology, the major philosophic movement at the end of the 20thC.

The political and philosophic importance of Animal rights is far more profound than workers' rights, women's rights, black rights, gay rights, civil rights, ooman rights, and certainly far more so than consumer rights. The extermination of Wildlife would not merely be an unfortunate loss of biological diversity but a greater moral depravity than the nazis' attempted extermination of various races during the second world war. At the very least, oomans would no longer be able to refer to themselves as humankind.

Wild animals are our Earthly companions or, as aldo leopold described them, "fellow travellers". Wildlife has always shared the planet with oomans and oomans have always lived with Animals. In evolutionary terms, wild Animals were our ancestors. Human nature has not only derived from, but has been conditioned, by wild Animals. If, therefore, oomans eradicate Wildlife they will lose what has helped to make them human. They will lose their humanity. Humans without Wildlife won't be human. A planet full of oomans would be revolting.

4.4: Animal Rights and the Green Party.
Ultimately, it is possible to save Wildlife only through a green government. Firstly, only governments can take comprehensive action against Animal exploitation and set up, and protect, Wildlife conservation areas. Secondly, and much more importantly, only governments can stop the indirect threats to Wildlife by reducing the ooman population, banning cars, banning the use of fossil fuels, and curbing pollution. Thirdly, only governments are capable of carrying out the massive programme of Reforestation needed to avert the environmental disasters caused by global burning - which will invariably entail the deconstruction of substantial proportions of the over-industrialized nations.

Mundis have got to win political power. They should join the green party and promote policies that will create a green society compatible with the survival of Wildlife. They should contest local and national elections so that these policies can be implemented as soon as possible. There is no way the planet's fabulous variety of Wildlife will survive unless there are Animal liberation governments in power throughout the world.

Conversely, the green party should state its opposition to all forms of speciesism and should give political priority to Animal liberation. Although it has recently passed a substantial set of Animal rights' policies banning Animal experiments, zoos, circuses, intensive farming and hunting, it still doesn't do enough to publicize Animal rights. Even worse, many green party members downplay Animal rights because of the fear of being branded as Animal rights' terrorists. Compassion for oomans is a fraud if it does not include compassion for the suffering of other Animals.

As anyone who spends their saturday afternoons on city centre stalls handing out Animal rights literature could testify, the green party's failure to elevate the status of Animals is a wasted opportunity given that the issue which attracts most public interest is Animal rights. Anthropocentric political parties that are willing to sacrifice Wildlife in the short term interests of ooman beings or some class or sections thereof are two a penny so the green party ought to make Animal rights the distinctive feature of its philosophy and politics. If it doesn't give priority to Animal liberation it will fail. If green parties around the world fail then so will oomancruels.

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