Warrior Resistance



In British Columbia, indigenous group blocks pipeline development

Gate at Unist'ot'en camp, photo: Al Jazeera.

August 20, 2015

HOUSTON, British Columbia — In a remote mountain pass connecting the Pacific Coast to the interior of British Columbia, a region brimming with wild berries and populated by grouse and grizzly bears, felled and painted trees have been laid across a logging road to form an enormous message. Directed at air traffic, it reads “No pipelines! No entry!” The warning marks off land where the government of Canada and a First Nations clan hold irreconcilable views of what should happen to a 435-square-mile area each claims as its own.

Starting in 2009, the government of Canada began to issue permits for a pipeline corridor to link British Columbia’s fracking fields and Alberta’s tar sands with export facilities and tankers on the Pacific coast. Seeking to become a global energy superpower, Canada staked its economic future and legislative agenda on the rapid expansion of its resource and fossil fuel sectors, envisioning pipelines as the arteries of trillion-dollar hydraulically fractured gas and bitumen industries.

That year the Unist’ot’en clan of the Wet’suwet’en nation began to establish a permanent community directly in the path of three approved projects — Enbridge’s $6.1 billion Northern Gateway, Chevron’s $1.15 billion Pacific Trail Pipeline and TransCanada’s $3.7 billion Coastal GasLink. These pipelines were to run through land that Unist’ot’en were forced from in the early 1900s, and after reoccupying the territories, the clan banned all pipelines under a hereditary governance system that predates Canada.

Members of Unis'tot'en camp, November 2012.

Although the Unist’ot’en clan, along with most other First Nations peoples in British Columbia, never relinquished its territories to Canada by way of treaty, land sale or surrender, the provincial and federal governments assert jurisdiction over these lands and have authorized widespread development. While the government maintains that First Nations must be consulted about development —though they ultimately lack veto power — by controlling access to their traditional territories, the Unist’ot’en clan is attempting to require that the government gain “consent for any activities and development that take place,” as the clan put it in an Aug. 6, 2015, declaration.

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Bradley Method of Natural Regeneration

The other green army: a history of bush regeneration

Tuesday 7 April 2015  By: Nick Franklin

Sydney’s ‘eccentric’ Bradley sisters were pioneers of bush regeneration, a movement that changed the battle against the biggest enemy of native plants—invasive weeds. Nick Franklin, an experienced bush regenerator, heads into the scrub in search of their story.

‘The grand Australian bush, nurse and tutor of eccentric minds, the home of the weird, and of much that is different from things in other lands.’

The Bush Undertaker by Henry Lawson

‘It is what we have done to the natural environment and what it has done to us. The world outside us and the world within. Wilderness, home and garden. Temple, nursery and slaughterhouse.

The Bush by Don Watson

‘So you’re going to be a weed Nazi,’ said my sister laughing down the phone from the other side of the world.

Being misunderstood and seen as a bit of crank has a long history in bush regeneration, going right back to the pioneering Bradley sisters, who were often labelled as eccentrics when they began developing their theories on Sydney’s North Shore back in the  1960s.

At the boundary between bushland and suburbia it’s almost like a lava flow—flowing over the fence and creeping into the bush …  and there’s a sense of complacency in Australia.

Tim Low, biologist and author

Joan and Eileen Bradley literally stumbled into bush regeneration as they walked their dogs on Bradleys Head (no relation). As they walked they would pull out weeds, and eventually noticed the bush naturally regenerating.

The Bradley method of weed control was built on the three core principles outlined in Joan Bradley’s Bringing Back the Bush:

1. Work outwards from good bush areas towards areas of weed.

2. Make minimal disturbance to the environment.

3. Do not over clear.

In a tone that would become all too familiar to her followers, she warned: ‘You must not deviate from any of the principles. We cannot stress this enough.’

This was the beginning of a movement that today has thousands of people around Australia practising bush regeneration either as volunteers or paid workers. Early in my research for a documentary on the history of bush regenerators, I assumed that the Bradley sisters were the first, but I was wrong.

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Layla – Revise Our Anthropological Role

Interview question for Layla AbdelRahim

Q: On your website i read a discussion, from which i have concluded that you’re a vegan? Is it true? If you are a vegan, what do you consider the benefits of veganism? Do you know, a lot of people would ask how is anarcho-primitivism related to veganism; people have to go back to hunting.

A: The problem with critiquing predation in terms of veganism is that such a critique then accentuates the personal preferences in consumption rather than highlighting the larger ramifications of how we construct our anthropology. It is this concern that my opening statement in the “Mythical Predator” discussion articulates: namely, whether we should continue to define ourselves in terms of our “consumption” and “preferences”, which leaves the debate in the realm of predation, or whether we should revise our anthropology in terms of our environmental role as symbiotic frugivore gatherers along with other primates. Hence, even though in my own personal food choice, I have decided at the age of four not to consume the flesh of others, and it is easier to clarify in North America my food limitations in terms of veganism, I still articulate my critique in terms of the epistemological construction of humanity as evolutionary “successful” because of their predatory anthropology. Again, I discuss this more in-depth in my book on education and I am dedicating a big part in my current book project that aims at critiquing the civilised evolutionary theory. Finally, I address this point in my Question and Answer period during my October 8th lecture at the Department of Criminology, Kwantlen Polytechnic University B.C., which can accessed here: http://youtu.be/uVQujVAN6zM.


Reactive Foraging

The Invisibility of Reactive Foragers and its Implications for Traditional Ecological Knowledge, by Erana Loveless, 2015 

Part of the Following Collections

Society for American Archaeology 2015 Conference; People without Collapse: Peripheries as Active Participants in Cultural Transformations


“Reactive foragers” are people who switched to intensive foraging in reaction to crises. They are largely a people without history because their turn to foraging decreased their archaeological visibility and increased their remoteness from the centers of civilization where written history is concentrated. Ironically, while colonialism was often a driver for reactive foraging it also introduced the keys for reactive foragers to succeed in some cases. Reactive foraging can explain the loss of technologies among dispersing groups, ethnographically and perhaps archaeologically. This work explores past and present examples of reactive foraging globally, as well as conditions in which reactive foraging is most likely to have developed. Reactive foragers often succeeded when able to learn subsistence skills from marginal groups that maintained traditional ecological knowledge (TEK). Thus, while reactive foragers became more marginalized themselves, it was often pre-existing marginal groups that made this survival tactic possible. Preservation issues and archaeological biases have resulted in an invisibility of reactive foragers which diminishes our understanding of the historical utility of TEK. The ability to cycle adaptively through subsistence strategies can improve the resilience of a group facing adversity. However, for this ability to persist, both ecological resources and TEK must also survive.

Flow, by Frank Cook


About Frank Cook:

Frank Cook was an herbalist, teacher, botanical explorer, activist and pollinator who turned people on to the abundance nature provides and the ability to self-actualize.
He considered himself a citizen of the world. We considered him to be an herbal extraordinaire, green wizard, botanical genius and Gaia-loving prophet of emerging planetary medicine and transition cultures. He touched a large number of people and instilled in them a deep love of the natural world as well as an empowered sense of self.
He was a phenomenal teacher. After hearing Frank share his way of seeing the world, many were inspired to connect with nature in some way – to eat something wild everyday, let your food be your medicine, practice simple living, show up on plant walks, make mead and wild ferments, or create your own herbal remedies for the family.
Frank taught us all the edible plants in our yard and woods. He showed us what plants were medicine and gave us medicine he had made from them. He awakened the herbal movement and graced our communities with old knowledge of traditional healers, reminding us to appreciate the whole plant and see plants as our allies. He encouraged us to think of local analogue plants to replace the endangered, over-harvested species of the world, and to walk the green path.
But Frank Cook did more than just enlighten us about plants. He expanded our minds and aroused higher consciousness: through his travel journals, his botany talks, his way of living by donation, and by taking us to our edges, and asking questions like, “What plants will be with us in this planetary culture rising?”, “How will you show up to help your community transition into these changing times?”, and “How can we best move forward?”
He firmly believed that we are in the midst of great changes on the planet and that it is our awareness and daily choices that will determine what quality of a future we have as people of one interconnected world. Frank spoke often of how we were quickly becoming one world. His central questions in this respect were: “What plants will be in our global gardens and stories?” “What will our global healing system look like?” “ What are the roles of the human species in the web of life?”
Frank was very much alive when he passed, full of visions, work and inspiration. He was known to say, “I am done with end users,” meaning that as we learned this knowledge and way of being he was teaching, it was now our responsibility to pass it on.


Layla AbdelRahim – The Mythical Predator

The Mythical Predator

September 2010

Much of my recent research focused on surveying the latest findings in ethology and primatology. Inspired by the plethora of new work that attempts to overcome the civilised bias and mythology and learn about the animal world for what it is: an attempt at diversity, proliferation of life in all forms, and wilderness, I posted the following update on my facebook wall:

“Reason 1 for NOT eating meat and fish should be compassion; not in the sense “I’ll kill and eat you compassionately”. That doesn’t hold in court when the victim is a human animal, and so it shouldn’t when it is other animals.

Reason 2: Our bodies are not intended for the consumption of our animal siblings. Our sleeping patterns and the proteins we best absorb show that we are meant to be berry-eaters, fruitarians with veggie supplements” (1st September 2010).

This comment developed into a lengthy debate, which I believe would be of interest to a wider public, particularly that just a few weeks prior to that, Nekeisha Alexis-Baker asked me to expand on vegan-vegeterianism and the killing of animals during my presentation in Portland, Oregon.

The discussion that followed my FB post demonstrates how deeply people believe the lies that help civilised human animals rationalise murder and fear and construct them as “natural” and as “facts” and how self-contradictory and illogical the civilised rationale is. It also shows how much deeper and more dangerous it becomes the higher up the ladder of “success” the persons get: the more education, professionalism, and professional prestige they receive – the more confused, arrogant and deaf in their beliefs they become, blinded by the authority vested in their words. I recently had a similar debate on Human and Other Animals on Open Anthropology coop.

I thank all the participants in this debate and hope that it will be helpful to others. Andrea starts with an astute observation:

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