Tuesday, April 07, 2020

‘Colonel’ Barker: A case study in the contradictions of fascism


Journal
Immigrants & Minorities

Historical Studies in Ethnicity, Migration and Diaspora
Volume 8, 1989 - Issue 1-2: The Politics of Marginality: Race, the Radical Right and Minorities in Twentieth Century Britain

women and fascism

‘Colonel’ Barker: A case study in the contradictions of fascism
Julie Wheelwright
Pages 40-48 | Published online: 21 Jun 2010
Download citation
https://doi.org/10.1080/02619288.1989.9974705

In 1929 ‘Colonel’ Barker, known as a leading light in a British Fascist organization, the National Fascisti, appeared in a London court on two counts of perjury. The Colonel’ was soon revealed as Valerie Arkell‐Smith, a woman who had married her lover, Elfreda Haward, in a Brighton Parish church and literally convinced hundreds of men with her disguise. The press coverage devoted to Valerie Arkell‐Smith's sensational trial for her activities as ‘Colonel’ Barker, reveals the intricate and complex workings of gender ideology in the late 1920s. This paper also explore the reasons why, in the post‐war era, notions of female emancipation became so closely linked with militarism that Fascism appealed directly to women.


JOURNAL ARTICLE
"For Some Queer Reason": The Trials and Tribulations of Colonel Barker's Masquerade in Interwar Britain

James Vernon
Signs
Vol. 26, No. 1 (Autumn, 2000), pp. 37-62
Published by: The University of Chicago Press
https://www.jstor.org/stable/3175380
Page Count: 26

CAN BE READ ONLINE 

Profile picture for Lillias Irma Valerie Arkell-Smith

Valerie Arkell-Smith

Victor Barker, born Lillias Irma Valerie Barker, who also went by the pseudonyms John Hill and Geoffrey Norton, was a transgender man who is notable for having married a woman. He was an officer of the National Fascisti, a bankrupt and a convicted criminal. Wikipedia
Born: August 27, 1895, St Clement, Jersey
Died: 1960
Resting place: Suffolk
Other names: Leslie Ivor Victor Gauntlett Bligh Barker, John Hill, Geoffrey Norton




LGBTQ+ history: the red rose of Colonel Barker
Monday 25 February 2019 | P E Szoradova | Records and research

Stories of women ‘masquerading’ or cross-dressing in men’s clothing were widely reported by the press in the United Kingdom at the start of the 20th century. One such ‘news story’ told of the ‘unscrupulous and profound actions’ of Colonel Victor Barker.

Before I introduce you to Barker, I should explain how I will be referring to them. To my knowledge, Colonel Barker left no personal archives, so it is difficult to assume the reasons Barker felt compelled to cross-dress and to live as a man. Therefore I will be referring to Colonel Barker as ‘he’ (him, his), and to Lillias Irma Valerie Arkell-Smith as ‘she’ (her). In doing so, I will hopefully do justice to this fascinating person.


Colonel Barker in the Daily Mail, 25 April 1929, MEPO 3/439

Colonel Barker was an alias of Lillias Irma Valerie Arkell-Smith (birth name Barker), who was born on 27 August 1895. In fact, it was one of many aliases used during his life. It was commonplace for individuals who lived as the other gender to use several names, in order to protect themselves and to live as their chosen gender.

Before becoming Colonel Barker, Valerie was a daughter of respected parents, educated in England and Belgium. In 1914, as Britain declared war on Germany, she worked in a hospital as a member of the Voluntary Aid Detachment (VAD), where she often faced the limitations of her sex and was not able to partake in activities she wanted to. This changed in 1918, when she started working on an estate in Kent and later enrolled in the Women’s Royal Air Force (WRAF), becoming a motor transport driver. Army uniforms had one advantage for her – they hid one’s femininity – and, together with the use of male nicknames, Valerie felt able to live as a male recruit.


Happy wife, happy life?

As a privileged class volunteer of VAD, Valerie Barker was admired by men; however, as the war went on, such admiration was often in short supply. Valerie married her first husband, Australian Lieutenant Harold Arkell Smith, on 27 April 1918. Unfortunately the marriage did not work, and after only six weeks Valerie fled home to her parents. Her father died soon after; following the disbandment of the WRAF, Valerie began working with a friend in a tea shop in Westminster, where she met Ernest Pearce Crouch – another Australian man who became possessive and abusive towards her.

Although they never officially married, they lived together as a married couple. Pearce Crouch managed to obtain a passport for both him and Valerie, and in 1919 they moved to Paris where they had two children. After returning from Paris, they lived on a farm and it was here, in 1922, that Valerie met Elfreda Emma Haward for the first time.

Her husband was a woman

Elfreda and Valerie became friends and in 1923, following Valerie’s estrangement from Pearce Crouch, they began living together. It was during this time that Valerie decided that her future would no longer be female; she was giving up on unsatisfactory marriages and putting her life back on track. In her own words, she felt helpless living as a woman, as she could not do what she wanted:

I
 I could not use my knowledge of horses, dogs and farm work and I simply had to become a man – I had to!
(Sunday Dispatch 7.3.1929, HO 144/19128)


Taking back the family name, Valerie became Sir Victor Barker and started a new life with her partner, Haward. Although Haward met Barker when he was living as a woman, Barker told her that he was wounded during the war, sustaining an injury to his abdomen. You may be wondering how was it possible that Haward ever believed Barker, but the pair started living together in the Grand Hotel in Brighton. Under pressure from Haward’s parents, who thought Sir Victor Barker was a man, the couple married on 14 November 1923.



A picture of the marriage certificate between Victor Barker
 and Elfrida Emma Haward from November 1923, HO 144/19128


It was never clear whether Haward did or didn’t know Barker’s secret. After the honeymoon period was over, Victor began working for the Brighton Repertory Company, where he played only male roles. He also joined the local cricket club and took on the name Captain Barker.

His life became more and more expensive: he spent money he didn’t have on male clothes, and he started calling himself Ivor Gauntlett – until 1925 when he changed his name back to Sir Victor Barker. His expensive lifestyle lead him into debt and a first prosecution. He broke off his marriage with Haward in 1926.

Have you reached your verdict?

Barker appeared in court several times – most notably in 1927, after joining the National Fascisti movement and being prosecuted under the Firearms Act. In January 1928, Victor Barker promoted himself to Colonel. Together with his new partner (an actress), he spent the money received following the death of his brothers on premises for a new business – the Mascot CafĂ©.

This was the nail in the coffin for Barker, as the business performed badly, leading to bankruptcy and another lawsuit. It was this bankruptcy lawsuit that led to Colonel Barker’s imprisonment in Brixton prison, where his ‘true’ gender was discovered. In his own words:

It was only because of a misplaced bankruptcy notice that my secret got revealed.
(Sunday Dispatch 7.3.1929, HO 144/19128)


On 25 April 1929, Barker was prosecuted at the Old Bailey for perjury – for submitting false information on a marriage certificate – to which Barker pleaded guilty. The judge, Sir Ernest Wilde, decided to ignore the previous lawsuits and focus on the act of perjury. The court was full of women, to the extent that there were even rows of chairs outside. Barker’s sentence was set at nine months.
News article from the Weekly Dispatch from 10th March 1929
News article from the Weekly Dispatch from 10th March 1929, HO 144/19128
Sir Ernest Wilde’s concluding remarks painted Barker as an evil person who, if unpunished, would lead others to follow his example. He described Barker’s actions as unprincipled, mendacious and unscrupulous, and Barker as someone who had outraged the decencies of nature and broken the law of man.
These words broke Barker’s composure. As he bowed his head, he was overcome with sadness – his entire person looked grey and despairing, except for the bright red rose in his buttonhole.
Colonel Barker was prosecuted for being different in a society in which it was unacceptable to stand out. He was being held to account for choosing to live differently. He is just one example of the many gender-different individuals prosecuted, either under the Perjury Act or under the Metropolitan Police Act, for a breach of the peace; however, the act of cross-dressing or wearing the opposite gender’s clothes was not illegal in the United Kingdom.
Colonel Barker was one of the many pioneers who stood their ground and lived their lives under the gaze of public scrutiny. His actions, together with his peers’ and successors’, influenced the creation of the Gender Recognition Act (GRA) in 2004. This legislation helped many people, but its archaic form led to the consultation of the GRA in late 2018.
After his release from Holloway prison, Colonel Barker went on to write several articles for the Sunday Dispatch describing his life and future.

We are delighted to be hosting P E Szoradova, who is a student at Goldsmiths, University of London, currently studying for their MA in Queer History.
https://blog.nationalarchives.gov.uk/lgbtq-history-the-red-rose-of-colonel-barker/




“A fascinating tale… written with lively humor.” -- The Times Literary Supplement


“One of the oddest true stories ever told… film producers would be mad not to snap it up.” -- Mail on Sunday
From the Publisher





In an England devastated by the terrible losses of World War I, Colonel Victor Barker was a rare man indeed. Dashing, well–respected, with impeccable manners, he was a model gentleman. His wife was proud of his good breeding and fine looks, and his young son worshipped him as a war hero. But beneath the army uniform and bearing Barker hid an astounding secret. In 1929, following a sensational trial, the good colonel was sentenced to nine months’ imprisonment. For Colonel Barker was, in fact, a woman. Her real name was Valerie Lilias Arkell–Smith, the most infamous “man–woman” of them all. Among Rose Collis’ books are A Trouser–Wearing Character, K.D. Lang, and The Mammoth Book of Lesbian Erotica.




Rose Collis | Playwright, Performer, Author, Singer, Musician ...


www.rosecollis.com




I am a nationally and internationally critically acclaimed performer, author, ... Colonel Barker's Monstrous Regiment: A Tale of Female Husbandry (Virago 2000) ... My diverse public talks and lectures have included sell-out events at the V&A, ... The show received five and four-star reviews at the Camden Fringe Festival.
The Trials of Colonel Barker
SUSSEX PLAYWRIGHTS




‘A highly enjoyable script-in-hand performance skillfully brought to life this amazing true story … ‘ Judy Upton




‘The Trials of Colonel Barker’ was adapted by Rose Collis from her own book about the extraordinary ‘Colonel Victor Barker’, and presented as a performed reading in the second (Brighton And) Hove Grown Festival of new writing in March 2017.

The development of the project to rehearsed reading stage was funded by Grants for the Arts, supported by Arts Council England.



Participating artists for The Trials of Colonel Barker included Rose Collis, Keith Drinkel, Philippa Hammond and Guy Wah.

This first rehearsed reading was produced by Rose Collis and directed by Thomas Everchild.

Review

‘A highly enjoyable script-in-hand performance skilfully brought to life this amazing true story. The play twisted and turned with pace, humour and pathos and I loved the framing device of the sideshow where Barker and ‘wife’ exploited their notoriety. I was impressed too by the objectivity and complexity in Colonel Barker’s portrayal, letting us decide for ourselves if she was a con-woman or victim of gender/sexual discrimination.’

Judy Upton

Audience comments

‘Entertaining, witty, well-researched, extraordinary story.’

‘Outstanding – the twist in this true story was unforeseen and brilliantly delivered that left audience astounded by this enjoyable performance’

‘Eye-opening story of gender-bending marriage and duplicity in 1920s Britain, told mainly through fairground freakshow and courtroom drama.’


Production history

Writer and performer Rose Collis was awarded research and development funding from Grants for the Arts, supported by Arts Council England, to create a two-act stage play based on her book ‘Colonel Barker’s Monstrous Regiment’, about the extraordinary life of Valerie Arkell-Smith, aka ‘Colonel Victor Barker’.

Virago published ‘Colonel Barker’s Monstrous Regiment’ in 2001, and it garnered enormous critical acclaim:

‘Excellent… treads a careful line between sensation and sentiment.’ Daily Telegraph

‘Collis’s unpretentious, ribald, chatty style carries this ripping yarn.’ Time Out

‘A fascinating tale…Collis has researched this book thoroughly, and she writes with a lively sense of humour.’ Times Literary Supplement

‘Rose Collis has delved meticulously…and produced a remarkably gripping and, at times, quite hilarious story.’ Val Hennessy, Daily Mail, ‘Critic’s Choice’

‘Written with style and feeling…’ Financial Time




What does the case of Colonel Barker (aka Valerie Arkell Smith)
tell us about the nature of British Fascism in the 1920s?

http://tinyurl.com/u2ycpuq

Rebecca Taylor 18 October 2016


TRANSCRIPT
Introduction
Conclusion
Emphasized his manliness through joining the NF
Violence
Place of women
Divisions
Press coverage; undermined the appeal of fascism

The National Fascisti's 'best known recruit' (Martin Pugh, p.54)

Cross- dressing

1927- Rippon Seymour uses Barker's revolver against another NF member

1929- arrested for failing to appear in Court over charges of bankruptcy
Discovered to be a woman
Charged with false statement on a marriage certificate

What does the case of Colonel Barker (aka Valerie Arkell Smith)
tell us about the nature of British Fascism in the 1920s?

Colonel Barker (aka Valerie Arkell Smith)

Implications for British Fascism in the 1920s

Movement is already divided (British Fascists/ National Fascist/ Imperial Fascist League)

Other fascist groups distance themselves from Rippon Seymour's NF

Fencing and boxing

Street violence 'smash the Reds'

'Made the fascists look ridiculous' (Pugh,p. 55)- belief in gender roles

TRIAL
Sobbed and fainted in the dock
Trial was popular
Press coverage
'bold'
Anti-fascism/Art/Theory
An Introduction to What Hurts Us
Angela DimitrakakiORCID Icon &Harry Weeks
Pages 271-292 | Published online: 10 Oct 2019
Download PDF OF THE ARTICLE HERE  

Abstract
Three Narratives
States of Confusion: A Clarificatory Note on Totalitarianism, Populism and Liberalism
The Dis/continuities of (Anti-)fascism
A Few Concluding Fears

The article is intended as a broad contextualisation of the political concerns that underpin the special issue Anti-fascism/Art/Theory as the second decade of the twenty-first century is drawing to a close. Over a decade after the global financial crisis, we find ourselves confronted with a complex, transnational ideological and material reality where identifiable traits of fascism command fringe and mainstream milieus and where anti-fascist militancy is raising our consciousness about strategies of resistance. Our main aim has been to highlight the need for critical research in the art field that aids, and indeed becomes part of, such resistance. In acknowledging the ongoing debates about how to name the conditions of urgency that necessitate anti-fascism as a material practice but also a way of thinking against a prefigurative counter-revolution and actual supremacy politics, the article opens with three narratives around fascism, prioritising the latter’s relation to capitalism. We then address totalitarianism, populism, and liberalism as terms often implicated in relevant discussions, while we also consider the (dis)continuities of fascism and anti-fascism across the twentieth and the twenty-first centuries, including reflections on postmodernism and the Cold War. We weave in the contributors’ analyses on technology, the art economy, colonial violence and fascist violence, the fraught question of heroism, concerns on how politics enter the art institution, the inconclusive if essential lessons of the avant-gardes, women’s art and anti-fascist consciousness. Finally, we consider anti-fascism in terms of a political education that can reveal the constituent parts of an enduring, systemic reality of oppression defining ‘business as usual’. Considering the dilemma of alliances that anti-fascism brings forth, and the possible concessions these require, the analysis concludes with a warning against seeing the contemporary move towards fascism as a mere historical accident.

Keywords: Angela Dimitrakaki, Harry Weeks, Anti-fascism, fascism, capitalism, totalitarianism, populism, liberalism, the left, postmodernism, avant garde, Walter LĂĽbcke, Jo Cox


Keywords for Environmental Studies

Keywords for Environmental Studies analyzes the central terms and debates currently structuring the most exciting research in and across environmental studies, including the environmental humanities, environmental social sciences, sustainability sciences, and the sciences of nature.
The print publication includes sixty essays from humanists, social scientists, and scientists, each written about a single term, reveal the broad range of quantitative and qualitative approaches critical to the state of the field today. From “ecotourism to ecoterrorism,” from genome to species,” this accessible volume illustrates the ways in which scholars are collaborating across disciplinary boundaries to reach shared understandings of key issues—such as extreme weather events or increasing global environmental inequities—in order to facilitate the pursuit of broad collective goals and actions. This site includes the volume’s Introduction,” 7 web essays from the volume, the list of works cited for all the essays, information about the contributors, a note on classroom use, and a blog. Any page in the site can be printed or saved as a PDF, and a single click provides a citation to that page that can be pasted into a bibliography.

EXPLORE THE SITE

Readers may browse the full list of essays by clicking Essays at the upper left to bring up a menu. Clicking Search at upper right allows you to discover both the print and web essays: search results show the web essays in full and snippets from the print essays, with a page reference.  This function enables readers to discover connections among the complete set of essays in this book.
In addition, the site enables readers to discover connections and contrasts across all the different Keywords volumes. Readers may select which books they want to explore. For example, if you select “all books” and search for “education,” you’ll see how that term is used not only in environmental studies (education) but also in Asian American studies (education), children’s literature (education), and disability studies (education).

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Instructors may wish to consult the Note on Classroom Use to find suggestions for how to employ this book in the classroom.

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Readers can learn more about the print book, and purchase a copy of it from NYU Press, by clicking on the shopping cart logo at the top of each page.

COMMUNICATION

You can share links using Facebook, Twitter, Google Plus, and e-mail from any page in this site. Blog posts will update you on events related to books in the Keywords series.
ENCYCLOPEDIA ENTRY
by MP Nelson - ‎
Other Essays in Contemporary Thought. ... Arne Naess invented the term deep ecology in a famous ... assumptions of European and North American anthro-.

INSTEAD OF A TRUMP CORONAVIRUS TASK FORCE PRESSER

Philosophical Dialogues: Arne Næss and the Progress of Ecophilosophy


Nina Witoszek, Andrew Brennan
Rowman & Littlefield, 1999 - Philosophy - 492 pages




The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy-the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the literature on environmental philosophy.

Contents

The Shallow and the Deep LongRange Ecology Movements A Summary Arne Naess 3

The Deep Ecology Platform Arne Naess and George Sessions 8

The Glass Is on the Table The Empiricist versus Total View Arnc Naess Alfred Ayer and Fons Elders 10

Ayer on Metaphysics A Critical Commentary by a Kind of Metaphysician Arne Naess 29

A Reply to Arne Naess Alfred J Ayer 40

Arne Naess a Philosopher and a Mystic A Commentary on the Dialogue between Alfred Ayer and Arne Naess Fons Elders 45

Remarks on Interpretation and Preciseness Paul Feyerabend 50

Paul Feyerabend A Green Hero? Arne Naess 57

Comment Naess and Feyerabend on Science Bill Devall 69

Reply to Bill Devall Arne Naess 71

Spinozas Environmental Ethics Gene vieve Lloyd 73

Environmental Ethics and Spinozas Ethics Comments on Genevieve Lloyds Article Arne Naess 91

Comment Lloyd and Naess on Spinoza as Ecophilosopher John Clark 102

A Critique of AntiAnthropocentric Biocentrism Richard A Watson 109

A Defense of the Deep Ecology Movement Arne Naess 121

Against Biospherical Egalitarianism William C French 127

An Answer to W C French Ranking Yes But the Inherent Value is the Same Arne Naess 146

Comment On Naess versus French Baird Callicott 150

Deep Ecology A New Philosophy of Our Time? Warwick Fox 153

Intuition Intrinsic Value and Deep Ecology Arne Naess 166

On Guiding Stars of Deep Ecology Warwick Fox Foxs Response to Naesss Response to Fox 171

Comment Pluralism and Deep Ecology Andrew Brennan 175

Man Apart An Alternative to the Self Realization Approach Peter Reed 181

Man Apart and Deep Ecology A Reply to Reed Arne Naess 198

Comment Self Realization or Man Apart? The Reed Naess Debate Val Plumwood 206

Deep Ecology and Its Critics Kirkpatrick Sale 213

A European Looks at North American Branches of the Deep Ecology Movement Arne Naess 222

Letter to the Editor of Zeta Magazine 1988 Arne Naess 225

Letter to Dave Foreman 23 June 1988 Arne Naess 227

Comment Human Population Reduction and Wild Habitat Protection Michael E Zimmerman 232

Class Race and Gender Discourse in the EcofeminismDeep Ecology Debate Ariel Salleh 236

Ecofeminist Philosophy and Deep Ecology Karen Warren 255

The Ecofeminism versus Deep Ecology Debate Arne Naess 270

The EcofeminismDeep Ecology Dialogue A Short Commentary on the Exchange between Karen Warren and Arne Naess Patsy Hallen 274

Social Ecology versus Deep Ecology A Challenge for the Ecology Movement Murray Bookchin 281

Note Concerning Murray Bookchins Article Social Ecology versus Deep Ecology Arne Naess 302

Unanswered Letter to Murray Bookchin 1988 Arne Naess 305

To the Editor of Synthesis Arne Naess 307

Comment Deep Ecology and Social Ecology Andrew McLaughlin 310

Radical American Environmentalism and Wilderness Preservation A Third World Critique Ramachandra Guha 313

Comments on Cubas Radical American Environmentalism and Wilderness Preservation A Third World Critique Arne Naess 325

Comment Nsess and Guha Stephan Harding 334

Philosophy of Wolf Policies I General Principles and Preliminary Exploration of Selected Norms Arne Naess and Ivar Mysterud 339

Naesss Deep Ecology Approach and Environmental Policy Harold Glasser 360

Harold Glasser and the Deep Ecology Approach DEA Arne Naess 391

Convergence Corroborated A Comment on Arne Naess on Wolf Policies Bryan Norton 394

Value in Nature Intrinsic or Inherent? Jon Wetlesen 405

Response to Jon Wetlesen Arne Naess 418

Platforms Nature and Obligational Values Per Ariansen 420

Platforms Nature and Obligational Values A Response to Per Ariansen Arne Naess 429

From Skepticism to Dogmatism and Back Remarks on the History of Deep Ecology Peder Anker 431

Response to Peder Anker Arne Naess 444

Arne Naess and the Norwegian Nature Tradition Nina Witoszek 451

Is the Deep Ecology Vision a Green Vision or Is It Multicolored like the Rainbow? An Answer to Nina Witoszek Arne Naess 466

Radical American Environmentalism Revisited Ramachandra Guha 473

Index 480

Notes on Contributors 488

Copyright


CHEAPEST EDITION ON AMAZON IS THE EBOOK/KINDLE

THE DEEP ECOLOGY MOVEMENT*

BILL DEVALL**

NATURAL RESOURCES JOURNAL

There are two great streams of environmentalism in the latter half of the twentieth century. One stream is reformist, attempting to control some of the worst of the air and water pollution and inefficient  
land use practices in industrialized nations and to save a few of
the remaining pieces of wild lands as "designated wilderness areas."

The other stream supports many of the reformist goals but is revolutionary, seeking a new metaphysics, epistemology, cosmology, and environmental ethics of person/planet. This paper is an intellectual archaeology of the second of these streams of environmentalism,
which I will call deep ecology.

There are several other phrases that some writers are using for the perspective I am describing in this paper. Some call it "eco-philosophy" or "foundational ecology" or the "new natural philosophy." I use "deep ecology" as the shortest label. Although I am convinced
that deep ecology is radically different from the perspective of the dominant social paradigm, I do not use the phrase "radical ecology" or "revolutionary ecology" because I think those labels have such a burden of emotive associations that many people would not hear
what is being said about deep ecology because of their projection of other meanings of "revolution" onto the perspective of deep ecology.

I contend that both streams of environmentalism are reactions to the successes and excesses of the implementation of the dominant social paradigm. Although reformist environmentalism treats some of the symptoms of the environmental crisis and challenges some of the assumptions of the dominant social paradigm (such as growth of the
economy at any cost), deep ecology questions the fundamental premises of the dominant social paradigm. In the future, as the limits of reform are reached and environmental problems become more 
serious, the reform environmental movement will have to come to
terms with deep ecology.

The analysis in the present paper was inspired by Arne Naess' paper on "shallow and deep, long-range" environmentalism.'1 The methods used are patterned after John Rodman's seminal critique of the resources conservation and development movement in the United
States.2 The data are the writings of a diverse group of thinkers who have been developing a theory of deep ecology, especially during the last quarter of a century. Relatively few of these writings have appeared in popular journals or in books published by mainstream publishers. I have searched these writings for common threads or
themes much as Max Weber searched the sermons of Protestant ministers for themes which reflected from and back to the intellectual and social crisis of the emerging Protestant ethic and the spirit of capitalism.' 3 Several questions are addressed in this paper: What are
the sources of deep ecology? How do the premises of deep ecology differ from those of the dominant social paradigm? What are the areas of disagreement between reformist environmentalism and deep ecology? What is the likely future role of the deep ecology movement?

READ ON

*Thanks and acknowledgement to George Sessions, Philosophy Department, Sierra College, Rocklin, California. His sympathetic support and ideas made it possible to develop and deepen many of the ideas expressed in this paper.

**Professor of Sociology, Humboldt State University, Arcata, California 95521. An extensive discussion of "Reformist Environmentalism" written by Professor Devall was published in the Fall/Winter 1979 issue of the Humboldt Journal of Social Relations. This is available from the Dept. of Sociology, Humboldt State University.

1. Naess, The Shallow and the Deep, Long-Range Ecology Movement, 16 INQUIRY 95 (1973). 
2. J. Rodman, Four Forms of Ecological Consciousness: Beyond Economics, Resource Conservation, (1977) Pitzer College.
 3. M. WEBER, THE PROTESTANT ETHIC AND THE SPIRIT OF CAPITALISM (1930)


Recommended Citation Bill Devall, The Deep Ecology Movement, 20 Nat. Resources J. 299 (1980). Available at: https://digitalrepository.unm.edu/nrj/vol20/iss2/6 

Supreme Emergencies Without the Bad Guys


Introduction

There is a widespread intuition that if a society faces an overwhelmingly horrible threat, then some actions that are ordinarily prohibited might become permissible or even mandatory. Torture, for instance, is usually thought to be absolutely prohibited in the ordinary course of things. However, many people think that in certain extreme circumstances, it may be justified. Suppose that an unusually capable terrorist has planted hydrogen bombs in London, Manchester, and Birmingham, and plans to set them off simultaneously. Time is short, and the only way to stop the bombs from going off is to torture the terrorist into revealing their location. In this situation – one of supreme emergency – it can be argued that the absolute ban on torture should be lifted and that the terrorist may, or even should, be tortured. It might even be justifiable to torture or at least threaten to torture innocent people in order to avoid the consequences of the hydrogen bombs. Or so the argument goes.1
Another example, from the real world, concerns Britain’s situation during the Blitz in 1940. Britain responded to the Nazi threat by bombing German cities, thus deliberately targeting non-combatants and thereby blatantly violating the perhaps most firmly established rule of war. Was that justifiable, given the supreme emergency Britain, and not only Britain but also a large part of the civilised world, found itself in? Michael Walzer, the most well-known writer on the supreme emergency argument, argues, hesitantly, that it was (Walzer , Ch. 16).2
If we turn to Walzer’s definitions of supreme emergencies, we find that he characterises them in two slightly different ways. In his widely known Just and Unjust Wars, he describes a supreme emergency as being defined by two conditions: the nature of the looming danger and its imminence. Both conditions must be fulfilled for a supreme emergency to be present: the danger must be imminent, and, in addition, ‘of an unusual and horrifying kind’ (Walzer , p. 253). In a less often-quoted essay entitled ‘Emergency Ethics’, he states that ‘[a] supreme emergency exists when our deepest values and our collective survival are in imminent danger’ (Walzer , p. 33). I take the phrase about collective survival and deep values to be a way of making more precise the condition of horribleness. Thus, a supreme emergency is a situation where our deepest values and/or collective survival are in imminent danger.
The discussion on supreme emergency has generally concerned situations involving antagonistic threats, that is, threats from hostile states or, as in the terrorist case, hostile non-state actors. In this paper, I will investigate whether arguments from the discussion on supreme emergency can be applied to situations involving non-antagonistic threats (such as pandemics or earthquakes), and whether those arguments are defensible. I will begin by giving some background on the debate on the supreme emergency argument and its place in the just war tradition. Then I will outline its possible application to non-antagonistic threats. Finally, I will examine two rather different versions of the supreme emergency doctrine – those of Michael Walzer and Brian Orend. I will argue, first, that it is doubtful whether Walzer’s position is applicable to non-antagonistic threats, and that it is even more doubtful whether it is defensible. I will argue, secondly, that Orend’s position is applicable to non-antagonistic threats, but that it is not defensible – at least not in the way Orend wishes it to be.

. 2009; 37(1): 153–167.
Published online 2008 Jul 26. doi: 10.1007/s11406-008-9145-5
PMCID: PMC7088582
PMID: 32214516

America's funeral homes buckle under the coronaviru
Illustration: AĂŻda Amer/Axios


EricaPandey
AXIOS

Morgues, funeral homes and cemeteries in hot spots across America cannot keep up with the staggering death toll of the coronavirus pandemic.

Why it matters: The U.S. has seen more than 10,000 deaths from the virus, and at least tens of thousands more lives are projected to be lost. The numbers are creating unprecedented bottlenecks in the funeral industry — and social distancing is changing the way the families say goodbye to their loved ones.

"This feels like three years of funerals condensed into a month," says Patrick Kearns, a funeral director in Queens. "So many of us were worried about the front end of this virus. Unfortunately, the back end of it is something people hadn't thought about."

What's happening: Morgues and funeral parlors in cities hit hardest by the pandemic are overwhelmed, with three or four times as many bodies as they're built to hold. While experts tell us the availability of burial plots at cemeteries is not scarce, burials and cremations are being delayed.

FEMA has asked the Pentagon for 100,000 military-style body bags to prepare for the surging death counts across the U.S.

States like New York and Massachusetts are setting up temporary morgues at college campuses and outside hospitals and nursing homes as existing facilities overflow.

But the supply is running out. Med Alliance Group, an Illinois company that provides refrigerated trailers to serve as overflow morgues during natural disasters and other crises, tells Axios it's been out of stock since early March.

Some funeral homes are attempting to help. Kearns says he has turned a chapel into a makeshift morgue using air conditioning units.

New York City councilman Mark Levine said the city was considering a grimmer solution: a mass grave site in a public park to bury the dead temporarily until funeral homes can work through the bottleneck.

New York Gov. Andrew M. Cuomo later shot the idea down, and Levine later tweeted that he had received "unequivocal assurance" from city officials that any "temporary interment" would not happen in the city parks.

Kearns tells Axios his business saw 15 funerals in the first half of March, compared with 50 in the second half. He's already seen around 50 cases in the first five days of April, he says.

"We’re at a point where I can’t serve anyone anymore. We need to put everything on pause," he says. "To have to tell a family that you can’t help them? It goes against grain of who we are as funeral directors. We're wired to help people."

Funeral directors around the country are also worried about shortages of masks, gowns and other personal protective equipment as they tend to the bodies of the dead.

And funerals themselves are rapidly changing. Funeral homes across the U.S. are limiting services to immediate family members, enforcing social distancing, and even holding virtual ceremonies.

"How do you tell someone they can't come to a funeral?" says Mike Zuzga, a funeral director in a Detroit suburb. "We jumped from going to funerals to now live-streaming funerals overnight."

Live-streaming funeral services isn't new. Around 20% of funeral homes — including Zuzga's — offered it as an option last year, per National Funeral Directors Association.
But families have rarely asked for services to be recorded or streamed, Zuzga tells Axios. Now, almost every family is doing so.

The bottom line: Grieving during the pandemic will continue to be unusually painful, says Heather Servaty-Seib, a professor at Purdue University who studies grief and death.
"We want body disposition to happen in a timely way — It's very personal, and it's very intimate," she says. "Being able to physically see the person's body can be a very important part of the grieving process."

But calls and video chats can be powerful during these times, says Servaty-Seib. "I want to encourage people to think more creatively or more openly about how they memorialize."
THE LAND ETHIC: key philosophical and scientific challenges
by J. Baird Callicott
The holism of the land ethic and its antecedents
 Of all the environmental ethics so far devised, the land ethic, first sketched by Aldo
Leopold, is most popular among professional conservationists and least popular
among professional philosophers. Conservationists are concerned about such things as
the anthropogenic pollution of air and water by industrial and municipal wastes, the
anthropogenic reduction in numbers of species populations, the outright
anthropogenic extinction of species, and the invasive anthropogenic introduction of
other species into places not their places of evolutionary origin. Conservationists as
such are not concerned about the injury, pain, or death of nonhuman specimens-that
is, of individual animals and plants-except in those rare cases in which a species's
populations are so reduced in number that the conservation of every specimen is vital
to the conservation of the species. On the other hand, professional philosophers, most
of them schooled in and intellectually committed to the Modern classical theories of
ethics, are ill-prepared to comprehend morally such "holistic" concerns. Professional
philosophers are inclined to dismiss holistic concerns as non-moral or to reduce them
to concerns about either human welfare or the welfare of non-human organisms
severally. And they are mystified by the land ethic, unable to grasp its philosophical
foundations and pedigree.
 Tailoring it to accommodate the holistic concerns of conservationists like himself,
Leopold (1949, p. 204, emphasis added) writes, "a land ethic implies respect for . . .
fellow-members and also for the community as such." Though the idea of respect for a
community as such is completely foreign to the mainstream Modern moral theories
going back to Hobbes, such holism is, however, not in the least foreign to the
Darwinian and Humean theories of ethics upon which the land ethic is built. Darwin
(1871, p. 96-97) could hardly be more specific or emphatic on this point: "Actions are
regarded by savages and were probably so regarded by primeval man, as good or bad,
solely as they obviously affect the welfare of the tribe, -not that of the species, nor that
of an individual member of the tribe. This conclusion agrees well with the belief that
the so-called moral sense is aboriginally derived from the social instincts, for both
relate at first exclusively to the community." Gary Varner (1991, p. 179) states flatly
that "concern for communities as such has no historical antecedent in David Hume."
But it does. Demonstrably. Hume (1957 [1751], p. 47) insists, evidently against
Hobbes and other social contract theorists, that "we must renounce the theory which 
accounts for every moral sentiment by the principle of self-love. We must adopt a
more publick affection, and allow that the interests of society are not, even on their
own account, entirely indifferent to us." Nor is this an isolated remark. Over and over
we read in Hume's ethical works such statements as this: "It appears that a tendency to
public good, and to the promoting of peace, harmony, and order in society, does
always by affecting the benevolent principles of our frame engage us on the side of
the social virtues" (1957 [1751], p. 56). And this: "Everything that promotes the
interests of society must communicate pleasure, and what is pernicious, give
uneasiness" (1957 [1751], p. 58).
 That is not to say that in Hume, certainly, and even in Darwin there is no theoretical
provision for a lively concern for the individual members of society, as well as for
society per se. According to Darwin (1871, p. 81) the sentiment of sympathy is "all important." Sympathy means "with-feeling." It is the basis of our moral concern for
the welfare of other human beings and indeed all beings capable of having feelings-all
sentient beings, in other words. By the same token, however, sympathy can hardly
extend to a transorganismic entity, such as society per se, which has no feelings per
se. Hume and Darwin, however, recognized the existence and moral importance of
sentiments other than sympathy, some of which-patriotism, for example-relate as
exclusively and specifically to society as sympathy does to sentient individuals. In the
Leopold land ethic, in any event, the holistic aspect eventually eclipses the
individualistic aspect. Toward the beginning of "The Land Ethic," Leopold, as just
noted, declares that a land ethic "implies respect for fellow-members" of the biotic
community, as well as "for the community as such." Toward the middle of "The Land
Ethic," Leopold (1949, p. 210) speaks of a "biotic right" to "continue" but such a right
accrues, as the context indicates, to species, not to specimens. Toward the end of the
essay, Leopold (1949, pp. 224-225) writes the famous and oft-quoted summary moral
maxim, the golden rule, of the land ethic: "A thing is right when it tends to preserve
the integrity, stability, and beauty of the biotic community. It is wrong when it tends
otherwise." In it there is no reference at all to "fellow-members." They have gradually
dropped out of account as the "The Land Ethic" proceeds to its climax.
READ ON

A first encounter: French environmental philosophy from an anglo-american perspective

  • John Baird Callicott
  •  Published 2014 
  • Sociology

  • The “French exception” could be many things—language purity, cultural assimilation of immigrants, federalism counterbalanced by labor unionism, popular intellectualism. The French exception in environmental philosophy is constituted by humanism and the replacement of ethics by politics. Anglo-American environmental ethics makes of local nature a moral patient. In the French humanistic politics of global nature, global nature is indeterminate. Science incompletely represents global nature in both senses of the word “represents.” As an object global, nature is under-determined by a science incapable of so wide a grasp. And as subject in law, science speaks on behalf of a mute and indifferent nature, while policies regarding nature as an agent of powerful effect are decided in the political arena. 

    Key words: French exception, ecology, environmentalism, French environmental philosophy, humanism, M. Serres, C. Larrere, nature, nature as political