Announcing Wild Roots Feral Futures 2014!

"The whole earth is in jail and we're plotting this incredible jailbreak."

6th Annual Direct Action, Eco-Defense, & Rewilding Encampment in the Wild Rockies of Southwest Colorado, June 14-22, 2013

(exact location to be determined)

Update: Fundraiser live!

Greetings from the occupied Ute territories of Turtle Island, colonially known as the "American Southwest"!

We are very happy to announce that, for the 6th year running, the Wild Roots Feral Futures (WRFF) eco-defense, direct action, and rewilding encampment will take place in the forests of Southwest Colorado this coming June 14-22, 2014. WRFF is an informal, completely free and non-commercial, and loosely organized camp-out operating on (less than a) shoe-string budget, formed entirely off of donated, scavenged, or liberated supplies and sustained through 100% volunteer effort. Though we foster a collective communality and pool resources, we also encourage general self-sufficiency, which lightens the burden on communal supplies, and which we find to be the very source and foundation of true mutual sharing and abundance.

We would like to invite groups and individuals engaged in struggles against the destruction of the Earth (and indeed all interconnected forms of oppression) to join us and share your stories, lessons, skills, and whatever else you may have to offer. In this spirit we would like to reach out to frontline community members, local environmental groups, coalitions, and alliances everywhere, as well as more readily recognizable groups like Earth First!, Rising Tide North America, and others to come collaborate on the future of radical environmentalism and eco-defense in our bio-regions and beyond.

We would also like to reach out to groups like EF!, RTNA, and the Ruckus Society (as well as other groups and individuals) in search of trainers and workshop facilitators who are willing to dedicate themselves to attending Wild Roots Feral Futures and sharing their skills and knowledge (in a setting that lacks the financial infrastructure to compensate them as they may have come to expect from other, more well-funded groups and events). We are specifically seeking direct action, blockade, tri-pod, and tree climbing/sitting trainers (as well as gear/supplies).

Regarding the rewilding and ancestral earth skills component of WRFF, we would like to extend a similar invitation to folks with skills, knowledge, talent, or specialization in these areas to join us in the facilitation of workshops and skill shares such as fire making, shelter building, edible and medicinal plants, stalking awareness, tool & implement making, etc. We are also seeking folks with less "ancestral" outdoor survival skills such as orienteering and navigation, etc.

Daily camp life, along with workshops, skill shares, great food, friends, and music, will also include the volunteer labor necessary to camp maintenance. Please come prepared to pitch in and contribute to the workload, according to your abilities. We encourage folks who would like to plug in further to show up a few days before the official start of the event to begin set-up and stay a few days after the official end to help clean up.

Site scouting will continue until mid-May, at which point scouts and other organizers will rendezvous, report-back their scouting recon, and come to a consensus regarding a site location. We are also planning on choosing a secondary, back-up site location as a contingency plan for various potential scenarios. Email us for more info on getting involved with scouting and site selection processes.

WRFF is timed to take place before the Earth First! Round River Rendezvous, allowing eco-defenders to travel from one to the other. Thus we encourage the formation of a caravan from WRFF to the EF! RRR (caravans and ride shares can be coordinated through our message board at

We are currently accepting donations in the form of supplies and/or monetary contributions. Please email us for details.

Please forward this call widely, spread the word, and stay tuned for more updates!

For The Wild,

~The Wild Roots Feral Futures organizers' collective

Email: feralfutures(at)riseup(dot)net


Message Boards:


Mailing List/Discussion Group:

For the sake of comprehensiveness, we are including below our original call-out as used in years past, which is a living document, changing and evolving as we ourselves learn and grow:

We are looking for folks of all sorts to join us and help facilitate workshops, conflict resolution and management, direct action and medic trainings, wild food walks, and much more! We will be focusing on many things, including but by no means limited to anarchist theory and praxis, unpacking privilege, decolonization, rewilding, ancestral skills, indigenous solidarity, direct action, forest defense, earth liberation, animal liberation, security culture, civil disobedience, hand to hand combat, survival skills, evasion tactics, green anarchism, anti-civ, post-civ, star watching and navigation, maps and orienteering, shelter building, permaculture, and whatever YOU care to bring and provide. But we need everyone's help to make this as safe, positive, and productive a space as it can be. Our own knowledge, skills, and capacities are limited. We need YOUR help!

Roles we REALLY need filled:

• Kitchen! (last year's informal kitchen was supported by Durango Food Not Bombs and upheld communally by event participants, but this year we are once again reaching out to the likes of Seeds of Peace and Everybody's Kitchen in hopes they'll provide kitchen support this time around)

• CRAM team (conflict resolution and mediation: we need people of diverse gender/sexual orientations who know how to give support to survivors of sexual assault and to people with PTSD)*

• Medics! (especially WFRs, WEMTs, & EMTs of diverse gender/sexual orientations)

• Child care! (We will have a kids space and support parents in participating in communal child care)

*There is a need for both womyn (cis and trans), queers, and trans folk on both the CRAM and Medic teams because many people in our communities aren't going to trust men, cis people, or heteros with their health or to help with conflicts. We do not expect womyn (cis and trans), queers, and trans folk to do the support work, but seek to create and maintain a safe and welcoming space that allows for plenty of room for it.

We at the Wild Roots Feral Futures organizers collective feel that white dominated spaces & racism within our communities are a significant problem, & feel the need to confront that. Due to the legacy of racism within our communities of resistance we will be holding workshops on white privilege, settler privilege, & cultural appropriation.

We also feel that cis-hetero, male dominated spaces and hetropatriarchy within our communities are equally problematic, and will also be holding workshops on patriarchy and (anti)sexism.

We would like to put out a request for workshops on white privilege, hetero privilege, cis privilege, and male privilege. We recognize that it's not the job of those of us oppressed by white supremacy and heteropatriarchy to facilitate those workshops. We don't expect oppressed people to attend, but you are welcome to. While it is not the responsibility or duty of queers, POC (People of Color), and other oppressed and marginalized people to assist white, cis-hetero, and privileged people unpack, deconstruct, and confront their own privilege, these processes will be open to all.

We intend to create clinic space with some privacy provided for patient care so that the bodies of trans people (and also cis womyn) aren't on display during vulnerable moments. We will also be implementing a safe(r) space policy to keep perpetrators of sexual/physical assault out of our community and support survivors by respecting any processes of accountability they initiate.

Womyn (cis and trans), queers, and trans folk have full support of the Wild Roots Feral Futures organizers collective to establish safer spaces for themselves, including spaces that are only for people who are oppressed by sexism, people who are queer, and people who are trans. We recognize the need for those spaces because no matter how much we work on our privilege, as recovering hetropatriarchists still in the process of mental and psychological decolonization and recovery, we're still going to be bringing heteropatriarchy into the space (hopefully unconsciously and unintentionally, which does little to change its effects).

We also intend to create family/child friendly space that includes multigenerational workshops and activities appropriate (and fun!) for kids.

Camp guidelines (in progress):

We seek to create safe(r) space for all, including families and children, the sober, and those who identify as GLBTQ.

Please do not make assumptions about an individual’s gender, and if you feel unsure, do not be afraid to ask what someone’s preferred gender pronoun is. If you use the incorrect gender pronoun, you will be corrected, but it is not something to be ashamed of. We have all been raised within a gender binary culture and breaking free of these false binaries is a process of learning and growing for all. It is also appropriate to introduce your preferred gender pronoun when first introducing yourself to new people, if you feel the desire.

The WRFF organzers' collective recognizes the dynamics of accessibility and ableism as a form of societal oppression in our culture, and strive to select sites with maximum accessibility, considering the context of an event located in forest and wilderness areas. Due to natural circumstances and the lay of the land (rocky trails on steep hills, etc.), ableism and “disability” may hinder accessibility for some to the inner reaches of the gathering. This is a reality of the natural world that is beyond our ability or desire to alter or control. We will, however, make very effort to help folks of differing abilities get their gear into the woods. Please contact us or ask an event organizers if you or someone in your group needs assistance hauling gear. Together as a community we're able to do anything!

We expect everyone to observe good security culture. If you are unfamiliar with security culture, check out our security culture workshop(s), check the zine library for security culture literature, or just ask an event organizer for a basic overview. Basically, don’t talk about your or someone else’s involvement in illegal activity, and don’t make jokes, because even jokes can be used in court as evidence against you. Keep in mind that ANYONE could be an infiltrator or informant. While we must act accordingly, it is also important to not let this reality sow seeds of distrust and suspicion within our communities that leads to self-repressive restrictions on our ability to form and build relationships with one another as human beings and creatures of this Earth. Following good security culture allows us to interact and build relationships without placing ourselves in unnecessary and risky situations because of potential surveillance.

When it comes to physical intimacy and sexual contact, ASK FIRST! No Compromise In Defense of Consent!

For more on consent, attend our consent workshop(s) or inquire with event organizers.

Violence, physical assault, emotional assault, and/or sexual assault will NOT be tolerated under any circumstances and anyone who engages in such assault will be asked to leave. In instances of assault we will trust and believe the survivor and respect any processes of accountability they initiate.

For more information on how our communities deal with assault and accountability, check out our conflict de-escalation/resolution workshop(s) or inquire with event organizers.

In attempting to manifest the world we desire, we will pursue non-coercive means of conflict resolution and non-coercive processes of accountability. Decisions affecting the group will be made horizontally through the utilization of consensus process. If you are unfamiliar with consensus process, check out consensus workshops.

We seek to create a temporary autonomous zone which functions as an egalitarian community. In this spirit of cooperation and mutual aid, we request that people attending the gathering sign up for work shifts such as cooking meals, cleaning the kitchen and washing dishes after meals, digging latrines, doing supply/water runs, security & welcoming, etc. A shift sign-up sheet will circulate at communal meals.

We ask that people establish communal fires in the various neighborhoods within the gathering and refrain from making personal fires. Communal latrines will also be constructed in the various villages and we ask that people refrain from digging personal cat holes. This will minimize our overall impact on the land.

Drugs and alcohol are discouraged, but a rowdy fire/area will be established, where we request the partying be restricted. NO illegal drugs, please. All other space, including celebratory and ceremonial space, should be considered sober space. Your personal space is, of course, your personal space, and you may do what you wish within it. Please respect others. For safety reasons, we request total sobriety when attending workshops and trainings. Unlike many similar gatherings, a space IS being designated for partying. This is more than you will find at most gatherings of this sort. So let’s have some fun!

Dogs increase our impact on the land and local wildlife, and are thus discouraged, though we understand and accept the fact many human beings and their canine companions are inseparable, and they will undoubtedly remain a part of our rewilded and feral futures upon this planet. We request that if you bring your dog, you keep it on a leash. If your dog attacks wildlife, other dogs, or human beings, you will be asked to leave the gathering. Please bury your dog shit!

Stay tuned for more information as it becomes available. Also see the information from last year as much of it will remain applicable this year as well, though there are also many changes in store to make this year's gathering a much wilder experience than last year's. See you in the woods!

May the forest bewitch you,

—the Wild Roots Feral Futures organizers collective



Have you established relationships with Indigenous folks who's lands you're holding this gathering on yet? Or do you even give a fuck?

We give a fuck, and in fact seek to make it a significant focus. We have, however, run into issues of *who* exactly to reach out to. At this point, we're trying to communicate with traditional Elders, warriors & youth. We welcome any feedback, contacts, etc. There will likely be a more poignant and direct call-out regarding this issue soon, this is what we've been sending out there so far:

Wild Roots Feral Futures takes place on occupied/stolen indigenous territory. In recognition of this truth and as a first step in addressing it amongst ourselves, we seek to return the space we temporarily liberate to the centering and amplification of indigenous voices and struggles. Our understanding is that any community of resistance that doesn't center the voices of indigenous people and put their leadership in the forefront is a movement that is part of the problem.

HOWEVER, *how* to return such space and amplify such voices without engaging in tokenizing behavior remains problematic, as does colonial dynamics of further extracting yet more use value from indigenous communities by expecting and requesting their participation in such processes. Please feel free to call us out, send us feedback, reach out to us, offer your participation, etc., at

We're also putting together a decolonization resource/reading list (coming soon), much of which will be sourced from Unsettling America:

I thought we were against property?

"We would like to invite groups and individuals engaged in struggles against the destruction of the Earth (and indeed all interconnected forms of oppression)"...

Forms of opression, forms of a formless.

These are some of the most domesticated humans. What a joke.

"We recognize the need for those spaces because no matter how much we work on our privilege, as recovering hetropatriarchists still in the process of mental and psychological decolonization and recovery, we're still going to be bringing heteropatriarchy into the space"


I'm all for folks being conscience of their privilege and having an anti-oppression outlook, but good god do these people realize how douchie they sound? Fuckout of here!


I especially enjoy the acronym CRAM: it is both what they mean to do, and what they ought to do, with their politics and their so-named little PC police force; down everyone's throat and up their own asses, respectively.

Attendees should away from Albuquerque in any case, shit is getting too real for hippies and cops alike there.

Now that crimethinc has ended their convergences, a new group has stepped in to fill the role of the annual infiltrator/snitch camp.

as an organizer and participant, surely this is the case. no more so than other anarchist convergences, but it would be pointless to delude ourselves. we've received little outward harassment from law enforcement over the years, and no court evidence has yet surface to document the presence of informants as with past gatherings of similar variety, but we must always assume the potential presence of surveillance. that's just straight-up woods/streets smarts that we've long reckoned with. so long as we watch our fuckin' mouths, it's nothing to worry about. let them waste their time watching our listening to our boring meetings, processes, and workshops. ha!

Uh yeah....absence of evidence is not evidence of absence, esp. where cops are concerned. Replace "potential" with virtually definite and you're a little closer.

Ugh...where is Emile when for once his commentary would be on-point as fuck


Given that we have these two ways of describing ‘the dynamics of anarchism’ which i would call ‘yin/yang’ and ‘yang’ [i am open to other identifiers], would it not be a worthwhile project to publish or ‘web-publish’ a ‘translating dictionary’ to go between the ‘yin/yang language’ and the ‘yang language’? I am thinking of the format of Dagobert Runes ‘Dictionary of Philosophy’ here, but that would be over-ambitious for a first effort.

Perhaps a more ‘narrative-based’ approach would be the way to go.

For example, the basic difference between the yin/yang language and the yang language is;

yin/yang language: - starts with the view of space as a continually transforming, energy-charged relation spatial plenum that is continually gathering within it relational forms that, like storm-cells in a parenting flow, are agents of transformation that are not only inhabited by the flow, but are engendered by it. this is the ATMAN = BRAHMAN view of Schroedinger where the habitat-inhabitant relations are as given by Mach’s principle;

“the dynamics of the inhabitants are conditioning the dynamics of the habitat AT THE SAME TIME AS the dynamics of the habitat are conditioning the dynamics of the inhabitants” – Mach’s principle

yang language: - starts with the view of an absolute space and absolute time reference frame – a ‘habitat’ that is INDEPENDENT of the ‘inhabitants’, ... which is ‘populated’ by notionally independent inhabitants of two types; (a) some of which are ‘living’ or ‘organic’ which means they are not only ‘independently-existing’ but are seen as having their own internal components [‘organs’] and processes that are fully and solely responsible for their independent development and behaviour [= ‘organic’ forms], ... and (b) some of which are non-living and whose development (changing form) and behaviour (movement) are purely mechanical and given by the laws and principles of newtonian physics. these laws and principles of mechanics, which assume the independence of inhabitants from habitat, ... are also used as the basis for the internal physiology of the organic forms, implying that their internal processes are mechanical process built up from atoms interacting in an absolute space (vacuum).

[[N.B. in systems sciences, it is noted that we use analytical inquiry for the yang aspect and the combination of synthetical inquiry to ground analytical inquiry for the yin/yang view. otherwise said, every 'system' or 'activity' is included in a 'relational suprasystem' or 'relational activity continuum' in which the 'system' is orchestrated into action and shaped in its behaviour by some relational need within the relational suprasystem or relational activity continuum]]

* * *

in poincaré’s terms, these two language conventions are termed ‘euclidian' [absolute space which corresponds to ‘yang’ where dynamics are seen as being fully and solely due to the asserting action of local, visible, material ‘forms’] and ‘non-euclidian’ [relational space which corresponds to ‘yin/yang’ where dynamics are seen as coming from the conjugate relation of outside-inward orchestrating influence which is non-local, non-visible and non-material (field influence which is purely relational) ... and.... inside-outward asserting manifest actions that are local, visible and material]. this relational space view is what we INTUITIVELY-‘SEE’ in observing satellite imagery of a hurricane in the atmosphere. the physically real dynamic is a relational spatial unum that wraps over and around the globe, but our yang/euclidian language convention seizes on only the ‘manifest’ local, visible, material aspect and subjectizes the relational form-in-the-flow whereupon we get statements such as ‘Katrina continues to develop and is growing larger and stronger’, .... ‘Katrina is moving northwest towards the Gulf Coast’, ... ‘Katrina is ravaging New Orleans’, ... ‘Katrina is moving overland and dissipating’; i.e. this sort of language subjectizes the relational form; i.e. it seizes on the yang aspect only as if space/habitat was independent of the action of the forms/inhabitants that gather within in.

Poincaré describes these two language conventions; euclidian [yang] and non-euclidian [yin/yang] as follows;

“Space is another framework we impose upon the world” . . . ” . . . here the mind may affirm because it lays down its own laws; but let us clearly understand that while these laws are imposed on our science, which otherwise could not exist, they are not imposed on Nature.” . . . “Euclidian geometry is . . . the simplest, . . . just as the polynomial of the first degree is simpler than a polynomial of the second degree.” . . . “the space revealed to us by our senses is absolutely different from the space of geometry.” .
“Finally, our Euclidean geometry is itself only a sort of convention of language; mechanical facts might be enunciated with reference to a non-Euclidean space which would be a guide less convenient than, but just as legitimate as, our ordinary space ; the enunciation would thus become much more complicated, but it would remain possible. Thus absolute space, absolute time, geometry itself, are not conditions which impose themselves on mechanics ; all these things are no more antecedent to mechanics than the French language is logically antecedent to the verities one expresses in French.” – Henri Poincare, Science and Hypothesis

That is, we have available to us, these two different ‘conventions of language’; (a) the euclidian or ‘yang’ convention-of-language which portrays local, visible, material forms as ‘independently-existing things-in-themselves’ which are independent of the habitat that ‘contains’ them, ... and (b) the non-euclidian or ‘yin/yang’ convention-of-language which sees these same ‘forms’ as ‘relational forms’ in a fluid/relational space [a continually transforming relational flow-space or ‘plenum’].

We get from the more complex and complete (b) non-euclidian or yin/yang space to the simpler and less complete (a) euclidian or yang space, by seizing on the relational forms and perceiving their local, visible, material aspect as ‘all there is’ (space being seen as an absolute, fixed empty and infinite ‘euclidian’ container and uninvolved ‘operating theatre’). These local, visible, material aspects of the relational-forms-in-the-relational-spatial-flow are subjectized by the euclidian/yang convention of language as ‘independently-existing-things-in-themselves’. As Mach points out, we use ONLY our senses of vision and tactility in examining these ‘relational forms’ which gives us the sense that they are ‘surroundable’ or ‘containable’, dropping out much of our perceptual sensory power such as our ‘acoustic space awareness’ [highly developed in dolphins, whales, bats] which brings us the sense of spatial influences such as gravity, thermal, acoustic ‘fields of influence’ which are ‘everywhere-at-the-same-time’ and constituting influence that ‘can contain but which cannot itself be contained’ [Lamarck]. Thus the ‘form’ is like a ‘Leprechaun’ which we reach out to grasp and contain but which always eludes us just like the hurricane would elude the grasp of a giant since it is not really a ‘local, material object’, it only appears to be when it is, in physical reality, a relational feature within a continually transforming relational space that is ‘everywhere-at-the-same-time’.

in the euclidian/yang convention of language, the visible aspect of the relational form, which is local, visible and material but still the lesser aspect of the relational form since the major aspect is the energy-charged flow which is engendering it, ... is subjectized as an independently-existing thing-in-itself, and this euclidian/yang convention of language then has this ‘independently-existing thing-in-itself’ inflect verbs to give the sense that it is the master-source of its own development and behaviour and that its operating theatre is a fixed empty and infinite containing space/habitat that is independent of the ‘inhabitants’ that reside within it wherein change in form and movement are perceived in terms of changes in absolute space and absolute time [rather than understanding that the ‘habitat’ is an energy-charged fluid fullness that is continually gathering and regathering these inhabitants (relational forms) within itself].

That’s an introduction to the source of these two different ‘conventions of language’, the yang/euclidian absolute space convention and the yin/yang/non-euclidian relational space convention.

After this introduction, one can get into the various terms we use and how the two language conventions give different understandings of the same ‘word-symbol’. As Nietzsche has pointed out, the key word symbol is ‘I’. ‘I’ has very different meanings depending on which convention of language we are using [euclidian-yang or non-euclidian-yin/yang]. But whatever we use for ‘I’ we apply also to ‘organism’ in general and to ‘organization’ in general [an ‘organism’ is an ‘organizing’]

in the non-euclidian-yin/yang view of ‘I’, space is an energy-charged fullness that is always primary and we understand ‘I’ as relational feature or relational structure within a continually transforming relational space. in this case, we are like Katrina, an ‘agent of transformation’. as the indigenous aboriginals of turtle island say, we are a ‘strand-in-the-relational-web-of-life’. and as schroedinger says, our ‘I’ or ATMAN is, at the same time, BRAHMAN [the continually transforming relational spatial plenum] since we are relational forms that are continually being gathered and regathered within the flow-plenum.

in the euclidian-yang view of ‘I’, space is an absolute fixed empty and infinite ‘operating theatre/habitat’ independent of our ‘I’ that serves as a reference frame for measuring our changes in form and our movements and behaviours, in terms of extensions and displacements in absolute space and the rate of changes of such extensions and displacements in absolute time.

in this euclidian-yang convention of language based view of ‘I’, we are ‘independent reason-driven machines’ operating in absolute space and absolute time. in this view, our development and behaviour fully and solely jumpstarts from our internal components and processes. the euclidian-yang convention of language is also the basis of mainstream science, so this euclidian/yang view of ‘I’ is also the view of the biological sciences. as Mach noted, the biological sciences which includes physiology used ‘mechanics’ as its basic model, yet mechanics derived from the ‘dumbing down’ of our sensory experiencing and using only our vision and tactility sensing and dropping out our acoustic space perception which gives us a ‘whale’s-eye-view’ or ‘dolphin’s-eye-view’ which is purely relational, as in holography, and does not depend independent ‘things-in-themselves’ and ‘what they do’; i.e. it looks into the flow first and sees in the flow ‘forms’ which could be thermal lensings or whatever other things that are gathering and being regathered in the flow [the flow aka ‘transforming relational space’ is primary and things are ‘secondary’ being dynamic relational forms or ‘activities within the relational activity continuum’.

but we make our ‘I’ primary because it inflates our ego to do so. rather than seeing ourselves as transient relational forms in the continually transforming relational spatial flow-plenum, we can see our ‘I’ as having the God-like powers of from-scratch creation.

“In Reason’ in language! … Being is thought into and insinuated into everything as ‘cause’; from the concept ‘ego,’ alone, can the concept ‘Being’ proceed. … – oh what a deceptive old witch it has been! I fear we shall never be rid of God, so long as we still believe in grammar.” – Nietzsche, ‘Twilight of the Idols’

* * *

there needs to be a special section for ‘I’ in the translation dictionary that translates from the non-euclidian yin/yang convention of language to the euclidian yang convention of language since our impression of ‘I’ is also used for both ‘organisms’ and ‘organizations’, as is important to concepts like ‘authoritarianism’ and ‘anarchism’. for example, in the non-euclidian-yin/yang convention of language, organization that manifests as inside-outward asserting dynamics is inevitably shaped by the outside-inward orchestrating influences of the continually transforming relational spatial flow-plenum [e.g. as with ‘Katrina’].

the other aspects of the ‘I’ that crop up and need to be dealt with arises when we talk about ‘development’ and ‘behaviour’ since in the case of the euclidian/yang convention of language, these have to be explained fully and solely in terms of inside-outward influences [space is empty and impotent in the euclidian/yang convention of language] and thus we get ‘darwinism’ for evolution, ‘genetics’ for development of form and ‘kinetics’ for behaviour. in the non-euclidian-yin/yang convention of language, everything is in flux and we no longer conceive of dynamics as belonging to an independently-existing thing-in-itself. everything in this case is the conjugate relation of outside-inward accommodating influence and inside-outward asserting action, as with Katrina as a relational form in the continually transforming relational spatial flow-plenum. in this case, the yang dynamic of ‘Darwinism’ gives way to the yin/yang dynamic of Lamarckism, the yang dynamic of genetics gives way to the yin/yang dynamics of epigenetics, and the yang dynamic of kinetics gives way to the yin/yang dynamic of resonance [conjugate relation of kinetic and potential energy as in the sproinging of a spring or as in other ‘resonance phenomena’].

emerson gets into a comparison of ‘I’ across the two conventions of language in his essay ‘The Method of Nature’, pointing out that we can see our ‘I’ in the yang terms of an ‘independently-existing doer-of-deeds’ and in the yin/yang terms of an ‘agent of transformation that transmits influence from the vast and universal to the point on which our genius can act’ [think of the ‘I’ or ‘eye’ of Katrina, the relational form in the relational flow who is clearly an ‘agent of transformation and NOT really an independent doer-of-deeds].

“Whilst a necessity so great caused the man to exist, his health and erectness consist in the fidelity with which he transmits influences from the vast and universal to the point on which his genius can act. The ends are momentary: they are vents for the current of inward life which increases as it is spent. A man’s wisdom is to know that all ends are momentary, that the best end must be superseded by a better. But there is a mischievous tendency in him to transfer his thought from the life to the ends, to quit his agency and rest in his acts: the tools run away with the workman, the human with the divine.” — Ralph Waldo Emerson, ‘The Method of Nature’

the two different understandings of ‘purpose’ also crop up in dealing with the behaviour of ‘I’ across these two conventions of language. when we see the ‘I’ as an independently-existing subject as in the euclidian/yang convention of language, we have to impute ‘purpose’ or ‘intention’ to the ‘I’ to explain what motivates it to do stuff. In the non-euclidian-yin/yang convention of language, all animative sourcing derives from the relational-spatial flow-plenum including the animative sourcing that gathers the relational form; i.e. the relational form is not the jumpstart source of its own purpose. as Poincaré says, our free-thinking mind is not bound by the physical reality we are included in, so that it is possible for us to believe that our purpose jumpstarts from our own (absolute, independent) interior, even if that interior is the interior of an activity within a greater relational activity continuum. for example, even if we are at the helm of a sailboat in a storm, we tend to think in terms that each of our pulls on the tiller is coming from our internal purpose, but disregard how our behaviour is being conditioned by the dynamics of the habitat we are situationally included in. as in Mach’s principle, our inhabitant dynamics ares conditioning the habitat dynamics at the same time as the habitat dynamics are conditioning our inhabitant dynamics. this is ‘hard for our western acculturated minds to assimilate’ since we are trained by our language to see dynamics as being sequenced in time rather than happening simultaneously as in relational space dynamics which are ‘kind of zen’ as in the parable of wind and flag [or wind and tree boughs] and ‘which moves first’ [as the boughs move so is the wind-flow altered, there is no ‘time lag’. the time lag comes from measuring these dynamics relative to an absolute space and absolute time reference frame rather than understanding them in terms of spatial-relational transformation.

again, it inflates our ego if we think of our actions as jumpstarting from our own internal animative sourcing that we call ‘purpose’ or ‘intention’. in other words, if we ‘subjectize our ‘I’’ as an independently-existing thing-in-itself, then after telling ourselves this ‘lie’, we have to make up ‘more lies’ to keep the logic and reasoning ‘hanging together’. the notion of an internally jumpstarting ‘purpose’ fills the gap that is left by removing the outside-inward orchestrating influence of the continually transforming relational spatial plenum, as the animative sourcing our ‘I’ as relational form, which goes missing as soon as we REcast our ‘I’ as an independently existing thing-in-itself that inhabits a notional absolute empty and infinite space that is independent of us and therefore the habitat we are included relational features in can no longer be conceive of as the sourcing influence and shaping influence of our behaviour.

“[Descartes’ ‘I think therefore I am’ reflects] … our grammatical custom that adds a doer to every deed. In short, this is not merely the substantiation of a fact but a logical-metaphysical postulate” … “That which gives the extraordinary firmness to our belief in causality is not the great habit of seeing one occurrence following another but our inability to interpret events otherwise than as events caused by intentions. It is belief in the living and thinking as the only effective force–in will, in intention–it is belief that every event is a deed, that every deed presupposes a doer, it is belief in the “subject.” Is this belief in the concept of subject and attribute not a great stupidity?” – Nietzsche, ‘Will to Power’ 484

of course there are many more terms that need to be translated from one language convection to the other in relation to psychology as well as to material dynamics. if we are in a crowd dynamic at a soccer game, we could be the person next to the pregnant woman who is next to the balcony railing and when the push of the crowd pushes on us, we push on the lady and push her over the balcony railing. here we run into Mach’s principle;

“the dynamics of the inhabitants [relational forms] are conditioning the dynamics of the habitat [relational space] at the same time as the dynamics of the habitat are conditioning the dynamics of the inhabitants” – Mach’s principle

in the soccer game, some people far from the balcony are conditioning the relational spatial network in such a way that the behaviour of others is being conditioned so that they push their neighbours over the balcony railing. our behaviours, in general, do not originate in our own interior from our own jumpstart ‘intention’. or, a small person could be suffocated by the press of the crowd.

in the same vein, some people can condition the dynamics of space by monopolizing access to natural spaces which are the source of nurturance so that the access passageways become constrained and others start to become suffocated by the reduced access, and start behaviour desperately. if they do, they will be punished since the justice system assumes that an individual is an ‘independent reason-driven system’ that is fully and solely responsible for its own behaviour. this Western retributive justice systems uses the euclidian/yang convention of language for ‘I’. if space is absolute and independent of the inhabitants that reside within it, then NOT ONLY is it inherently NOT responsible in any way for initiating and/or shaping the behaviour of ‘I’, but absolute space is not capable of being conditioned by the behaviours of some people so that it serves as a medium for conditioning the behaviours of other people. HOWEVER, as we know from our own real-life experience, the space we actually live in is a relational medium that can be conditioned by the behaviours of others which in turn conditions our behaviour. letting to a fart in the elevator and then getting off the elevator and leaving the others to continue on it it, is sufficient to demonstrate how space is a relational medium as described by Mach’s principle. buying land on high ground and then opening the flood gates so that the low-landers will be desperate and willing to pay an extortionate toll to you to open your gates as they try to escape the flood. [this is how the ‘haves’ get richer at the expense of the ‘have-nots’ in business cycles].

retributive justice is blind to how the individual’s behaviour is conditioned by the behaviours of others through the ‘laundering medium’ of relational space [non-euclidian-yin/yang convention of language].

the non-euclidian-yin/yang convention of language also ‘sees’ the relational dynamic known as the ‘identified patient’ who gets put in the psychiatric hospital when his behaviour is conditioned to the point of breakdown by the family relations matrix he is included in. the euclidian/yang convention of language is blind to this laundering of influence through a relational matrix and will instead assume that the individual’s behaviour is fully and solely his own behaviour as if he is a powerboater in a calm sea [rather than a sailboater in a turbulent sea who depends on the sea for his behavioural drive and steerage.].

* * *

this has been a short overview of a ‘dictionary project’ that would translate between the non-euclidian-yin/yang convention of language and the euclidian/yang convention of language that is the mainstay of western civilized society and which has been institutionalized in western systems of government, commerce and justice making them innately 'authoritarian'.

while languages are ‘one thing’ and our real physical sensory experience is ‘another’, our choice of language convention has a huge influence on what we take to be ‘real’ and thus what we take to be the ‘reality that we must engage with and respond to’. the translation dictionary could be ‘footnoted’ with observations in this regard, such as the following;

“The fact of the matter is that the ‘real world’ is to a large extent unconsciously built up on the language habits of the group . . . We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation.” – Edward Sapir
“In the Hopi language, ‘lightning, wave, flame, meteor, puff of smoke, pulsation’ are verbs — events of necessarily brief duration cannot be anything but verbs. ‘Cloud’ and ‘storm’ are at about the lower limit of duration for nouns. Hopi, you see, actually has a classification of events (or linguistic isolates) by duration type, something strange to our modes of thought. On the other hand, in Nootka, a language of Vancouver Island, all words seem to us to be verbs, but really there are no classes 1 and 2; we have, as it were, a monistic view of nature that gives us only one class of word for all kinds of events. ‘A house occurs’ or ‘it houses’ is the way of saying ‘house,’ exactly like ‘a flame occurs’ or ‘it burns.’ These terms seem to us like verbs because they are inflected for durational and temporal nuances, so that the suffixes of the word for house event make it mean longlasting house, temporary house, future house, house that used to be, what started out to be a house, and so on.” – Benjamin Whorf
“As soon as one sees that separate things are fictitious, it becomes obvious that nonexistent things cannot “perform” actions. The difficulty is that most languages are arranged so that actions (verbs) have to be set in motion by things (nouns), and we forget that rules of grammar are not necessarily rules, or patterns, of nature. This, which is nothing more than a convention of grammar, is also responsible for (or, better, “goes with”) absurd puzzles as to how spirit governs matter, or mind moves body. How can a noun, which is by definition not action, lead to action?” —Alan Watts, ‘Book on the Taboo Against Knowing Who You Are’

in the case of this anarchistnews forum, the particular focus of interest is ‘organization’ and once again, we have two very different views of organization depending on whether we use the euclidian/yang convention of language or the non-euclidian-yin/yang convention of language.

in the former view, ‘organization’, in the social sense, is seen as the coordinated actions of a collection of ‘independent reason-driven machines’. for example, the coordination is seen as being directed by a central authority and fuelled by money and wage-labour that is willing to ‘take direction’ in exchange for money payment (wages).

in the latter view, ‘organization’, in the social sense, is seen as transpiring through conditioning of the relational spatial medium. if A rises to the occasion and rips the varied assortment of plants from the soil and arranges multiple instances of the plant of choice all in rows, B rises to the occasion and fashions trenches to supply water to the soil to provide a fluid flow for carrying nutrients to the plants and C rises to the occasion to remove ‘weeds’ (plants that are competing with the anthropocentrically preferred primary crop) and D rises to the occasion to help harvest the ripened crops, there is therein a ‘natural community’ approach to organization as existed prior to money and wage-labour; i.e. before, as John Locke put it, community ‘unravelled’ by way of wage-labour which enabled one man to manage much more land that he was himself capable of managing, thanks to the inventions of money and wage-labour which then led to social division into land-lords and unlanded share-croppers.

‘organization’, whether ‘authoritarian’ or ‘anarchist’ is understood very differently depending on whether one opts for the euclidian/yang convention of language or the non-euclidian-yin/yang convention of language. all of this pivots from how we see ourselves; i.e. how we see our ‘I’ (a) in the non-euclidian-yin/yang convention of language as a relational feature in the continually transforming relational space, or (b) in the euclidian/yang convention of language as an ‘independent reason-driven system’ that operates in an absolute space and absolute time container that is independent of the ‘inhabitants’ that reside within it.

a fullblown language translation dictionary would be a major project. anyone interested?

"a fullblown language translation dictionary would be a major project. anyone interested?"

nigga what

oh, `ching-chong language', and `chong-only language

like going from string literal `violence' to `the community is violentizing' shit


Chew Chow, Ching Chong, Cincinnati Ding Dong.

Free the wild earth and all it's inhabitants! Just make sure you keep your dog on a leash!

In Soviet Union, dogs keep leash on anarchists !

Why can't there be any anarchist comedy festivals, where insider type jokes are made more public to see if "the people" might enjoy them as well ?

When I am walking down the street, I should be able to tell a joke about anarchistnews's very own Emile (TM) and get a laugh or two (three if I am hungry for laughs.)

All power to the jokers' councils !

Decolonization means keeping your dog on a leash.

This and most other anarchist gatherings are unintentional comedy festivals. See for instance the recent jarach incident...

Like what dresses in black breaks glass and hates cops?

All jokes must be officially approved and signed off by the revolutionary jokes council. Please be advised that any jokes not thus sanctioned are officially deemed not funny and seditious. Anyone seen reciting or laughing at unofficial notstate humor will be deemed an enemy of the notrepublic and prosecuted to the fullest extent of the not law.

Long live the revolutionary notrepublic of anarchistan. Long live the king of the anarchy who has decreed for us in his benevolent way that we do as we please and everyone does so and no-one ever does anything different.

And death to the googlist infidels!!!

Been trying to get this meme signed off by the council for just about a minute here. Let's get with the programme!

I remember a few years back they had this line in their callout about how they are an "anti-speciesist space". The callout then went on to talk about bringing your own fishing poll and trapping supplies. Oh primmies at least there is one thing you are good for: teh lolz.

Actualize your wild self.

Visualize moar cats.

ever notice how ecowarrierz just kinda drive around aimlessly for most of the year?

they're "scouting"

Anonymity breeds, apparently, the most weak-ass remarks.
The cheapest would-be slams from the leftoid lovers of mass society and civilization.
These Durango area kids are light-years ahead of anything you'll likely ever come up with.
When you're going down with this nightmare world you seem to love, even then you're so unlikely to have a clue.

I'm going as a sustainable solar-powered computerized fruit processor, I superseded the mortar and pestle's drudgery and time consuming tediousness with evolutionary flair!

Add new comment

Filtered HTML

  • Web page addresses and e-mail addresses turn into links automatically.
  • Allowed HTML tags: <a> <em> <strong> <cite> <blockquote> <code> <ul> <ol> <li> <dl> <dt> <dd>
  • Lines and paragraphs break automatically.

Plain text

  • No HTML tags allowed.
  • Web page addresses and e-mail addresses turn into links automatically.
  • Lines and paragraphs break automatically.
To prevent automated spam submissions leave this field empty.
1 + 8 =
Solve this simple math problem and enter the result. E.g. for 1+3, enter 4.
Subscribe to Comments for "Announcing Wild Roots Feral Futures 2014!"