An essay I consider to be right on the nail. It weaves together the narratives (aka lies) that have been spun to indigenous peoples in order to gain access to their lands and resources. By stealth. These narratives we’ve known in part but stitched together here they give us a view of the whole picture … the intent, the modus operandi and the finished product. The most recent narrative of course being the covid plandemic … EBS

From Unbekoming @ substack

Introduction

Throughout history, power has perfected a singular deception: creating elaborate narratives to disguise systematic resource extraction as benevolent intervention. From the Irish countryside to Indian provinces, from modern medical systems to digital workplaces, the pattern remains constant. Empire identifies or creates a crisis, offers a solution that requires surrendering autonomy, then extracts resources while victims thank them for their help. These narratives of extraction don’t simply steal physical resources—they colonize time itself, transform health into commodity, destroy reproductive autonomy, and reshape human consciousness to accept exploitation as liberation.

The genius of these narratives lies in their moral inversions. Starvation becomes a population problem rather than food theft. Poverty becomes underdevelopment rather than systematic impoverishment. Disease becomes individual failure rather than manufactured illness. Women’s exhaustion becomes oppression by motherhood rather than capitalism’s demand for doubled labor. Each narrative transforms resistance into pathology, making those who refuse the “solution” appear backward, ignorant, or dangerous.

What makes modern extraction narratives particularly insidious is their totalizing nature. Where colonial powers once had to use visible force, today’s systems of extraction operate through manufactured consent. People voluntarily take medications that create lifelong illness, celebrate entering workforce conditions that destroy families, and submit to surveillance that would have required armies to impose just generations ago. The extraction has become so complete that many can no longer imagine alternatives—a world where people work less and live on little, where health is maintained rather than medicated, where families and communities provide meaning beyond productivity metrics.

This essay traces these narratives from their historical foundations through their contemporary manifestations. We’ll see how the British claim that the Irish needed “moral improvement” during the Great Hunger established a template still used today, while their insistence that Indians were “breeding like rabbits” during manufactured famines revealed how the same extraction could be justified through different narratives. We’ll examine how destroying subsistence economies forces populations into wage slavery. We’ll explore how modern medicine creates the diseases it claims to cure, how feminism serves capital while destroying families, and how schools transform children into compliant consumers of their own exploitation. Most importantly, we’ll see how these narratives interconnect and reinforce each other, creating an architecture of extraction so pervasive that it becomes invisible, mistaken for reality itself.

Leave a comment

Share

Part I: The Foundation – Stealing Time Itself

The Colonization of Time

The modern West cannot tolerate that people should prefer to work less and be content to live on little. This intolerance represents the foundational extraction from which all others flow: the theft of time itself. Colonial administrators across the world encountered the same “problem”—indigenous peoples who worked until their needs were met, then stopped. They returned to what colonizers saw as idleness but what were actually complex systems of ceremony, kinship obligation, storytelling, and craft. The British in Kenya complained that “The African has not yet learned to want sufficiently.”

The solution developed with remarkable consistency across empires: destroy the possibility of subsistence. The British imposed hut taxes payable only in colonial currency. The Dutch forced Javanese peasants to dedicate land to export crops. The Spanish created the encomienda system. Each mechanism shared the same goal—making it impossible to live outside wage labor. But coercion alone wasn’t enough. The colonial project required ideological justification. The native who worked seasonally, who preferred leisure to accumulation, had to be understood as deficient. The stereotype of the “lazy native” wasn’t an observation but a necessity. It transformed violence into virtue, coercion into education.

This transformation went beyond labor. Entire ways of understanding time had to be replaced. Indigenous societies organized work around tasks—you worked until the harvest was complete, the house built, the ceremony performed. Colonial capitalism required clock time, the working day, the measured hour. Missionaries and schools became instruments of temporal colonization, teaching punctuality as morality, scheduling as civilization. The factory system perfected what the plantation began. The time clock created a new relationship to time itself. Workers learned to think in hours and minutes rather than tasks and seasons. Frederick Taylor’s scientific management pushed this logic to its extreme—every motion studied, timed, optimized.

Today’s gig economy represents the perfection of temporal extraction. The Uber driver’s every turn is tracked, every ride rated, every hour analyzed for optimization. The Amazon delivery worker’s pace is monitored by algorithms calculating whether they’re moving fast enough. Each worker becomes an entrepreneur of themselves, personally responsible for their own exploitation. The pandemic revealed how essential this transformation has become. Workers classified as contractors bore all risk while platforms extracted value. They had no safety net, no subsistence alternative, no choice but to transform survival needs into profitable productivity. The colonization of time is complete when rest itself becomes pathologized, when unemployment is moral failure, when the very possibility of working less terrifies a system dependent on continuous extraction.

Part II: The Original Theft – Creating Scarcity

Irish Famine (1845-1850)

The Great Hunger of Ireland established the template for all modern extraction narratives. While one million died and two million fled, the British government insisted the problem was overpopulation, not the 4,000 ships that carried Irish food to England during the famine years. This wasn’t mere callousness—it was systematic resource extraction hidden behind humanitarian language. The British claimed to be teaching the Irish self-sufficiency while destroying their ability to feed themselves. They spoke of moral improvement while creating conditions that made survival impossible without submission to British economic structures.

The machinery of extraction operated through “scientific” principles that obscured theft as natural law. Thomas Malthus provided the intellectual framework, arguing that population naturally outstrips food supply. Irish suffering wasn’t caused by colonial extraction but by their own excessive breeding. This narrative justified policies that seem genocidal in retrospect. Charles Trevelyan, administering famine relief, declared the crisis an “effective mechanism for reducing surplus population.” The Poor Law Extension Act forced starving Irish to give up their land for food assistance. Public works programs paid starvation wages for meaningless labor—building roads that went nowhere, walls that enclosed nothing.

The violence lay not just in what was taken but in what was prevented. Ireland produced enough food to feed its population twice over. The island exported butter, wheat, oats, cattle, pigs, eggs, and fish throughout the famine. British troops guarded these food shipments from starving crowds. But the narrative of overpopulation was so powerful that even today, many believe Ireland simply had too many people. The template was established: create or exacerbate crisis, blame victims for their suffering, extract resources while claiming to help, then memory-hole the extraction while maintaining the narrative of inherent deficiency.

The Irish who survived were transformed. Those who remained became dependent on British systems. Those who emigrated provided cheap labor for American industrialization. The communal agricultural systems that had sustained Ireland for centuries were destroyed, replaced by export-oriented production. The Gaelic language, which carried alternative ways of understanding land and community, was nearly eliminated. This cultural extraction accompanied physical extraction—you cannot resist in concepts your language no longer contains. The Great Hunger didn’t end because the British developed conscience but because the extraction was complete. The population was halved, the land reorganized, the culture broken, the people transformed into proper colonial subjects.

Indian Famines

The Indian famines under British rule revealed the scalability of extraction narratives. What worked on a small island could be applied to vast subcontinental populations. Between 1765 and 1947, India experienced dozens of major famines, killing between 30 and 60 million people. Each followed the same pattern: food exported during starvation, relief denied or made conditional on submission, local systems destroyed and replaced with colonial structures. The narratives evolved but the extraction remained constant.

The 1770 Bengal famine killed ten million—one third of the population—while the East India Company increased agricultural taxes and forced farmers to grow indigo and opium instead of food. The 1876 Madras famine saw grain exports to England increase while six million died. During the 1943 Bengal famine, Churchill diverted food from India to supply British troops, declaring that Indians were “breeding like rabbits” anyway. Each catastrophe was explained through racial science and economic theory. Indians died not because their food was stolen but because they were primitive, lazy, overpopulated, unable to adapt to modern agriculture.

The British introduced concepts foreign to Indian agriculture: private property replacing communal management, cash crops replacing subsistence farming, export orientation replacing local markets. Traditional irrigation systems that had functioned for millennia were neglected in favor of railways that carried grain to ports. The zamindari system concentrated land ownership, creating a class of landlords who extracted maximum rent regardless of harvests. Farmers who had never known debt became permanently indebted, losing land their families had worked for generations. The diversity of Indian agriculture—hundreds of varieties of rice, sophisticated crop rotation, complex water management—was replaced with monocultures vulnerable to disease and drought.

The intellectual violence matched the physical extraction. British officials wrote volumes explaining why Indian poverty was inherent to Indian character. The famines weren’t caused by British policies but by Hindu fatalism, Muslim backwardness, caste rigidity, tropical lethargy. These explanations became academic orthodoxy, taught in universities, cited in development policies, internalized even by Indians themselves. The extraction of confidence accompanied extraction of resources. A civilization that had been among the world’s wealthiest became synonymous with poverty, its agricultural expertise dismissed as primitive superstition. When independence finally came, India inherited not just physical infrastructure oriented toward extraction but mental frameworks that made extraction seem natural. The development economics that followed independence often continued colonial patterns with new vocabulary.

Part III: Destroying Autonomy

“Primitive Agriculture”

The narrative of primitive agriculture serves a specific function: justifying the replacement of sustainable local food systems with industrial agriculture dependent on external inputs. This narrative claims traditional farming is backward, inefficient, unable to feed growing populations. The solution always involves destroying farmer autonomy—replacing saved seeds with purchased varieties, organic fertilizers with chemical inputs, diverse crops with monocultures, local markets with global supply chains. Farmers who fed their communities for millennia suddenly need experts, chemicals, and debt to grow food.

The Green Revolution exemplified this extraction narrative. Sold as preventing famine in Asia, it transformed agriculture from a self-sustaining cycle into an extraction mechanism. Traditional wheat and rice varieties, adapted over centuries to local conditions, were replaced with high-yielding varieties requiring massive inputs of water, fertilizer, and pesticides. Farmers who had been self-sufficient became dependent on purchased seeds, unable to save and replant. The new varieties produced more grain but required more resources, creating a treadmill where yields had to constantly increase just to service debt. Small farmers couldn’t compete, selling land to larger operations, becoming agricultural laborers or urban migrants.

The ecological destruction was systematic. Soil depleted of organic matter required ever more fertilizer. Pesticides destroyed beneficial insects, creating pest resurgence requiring stronger chemicals. Groundwater pumped for irrigation depleted aquifers accumulated over millennia. Monocultures invited disease, requiring fungicides and eventually genetic modification. Each solution created new problems requiring new products, generating profits for agribusiness while trapping farmers in dependency cycles. The narrative insisted this was progress—modern, scientific, efficient. Traditional knowledge accumulated over generations was dismissed as superstition. The farmer who knew dozens of rice varieties, who could read soil and weather, who maintained seedlines adapted to local conditions, was recast as ignorant, requiring education from experts who had never grown food.

Today’s industrial agriculture extracts not just from farmers but from the earth itself. Topsoil that took centuries to build washes away in decades. Pollinator populations collapse from pesticide exposure. Carbon stored in soil releases into atmosphere. Nutritional density of crops declines even as yields increase. The solution proposed is always more technology—precision agriculture, genetic engineering, synthetic biology. Each innovation deepens dependency while claiming to solve problems created by previous innovations. The primitive agriculture narrative prevents recognition that traditional farming wasn’t backward but sustainable, wasn’t inefficient but resilient, wasn’t ignorant but sophisticated in ways industrial agriculture cannot replicate.

“Food Security/Feeding the World”

The food security narrative represents the contemporary evolution of agricultural extraction. It claims industrial agriculture is necessary to feed growing populations, that without corporate seeds, chemical inputs, and global supply chains, billions would starve. This narrative is particularly insidious because it transforms abundance into scarcity through the very mechanisms claiming to create abundance. The world produces enough food for ten billion people, yet billions experience hunger. The problem isn’t production but distribution, not scarcity but manufactured inequality.

The narrative operates through multiple mechanisms. Intellectual property rights prevent farmers from saving seeds, forcing annual purchases. Trade agreements destroy local food systems, making countries dependent on imports. Speculation treats food as financial asset, driving price volatility that creates hunger amid plenty. Land grabs for export crops displace subsistence farmers who then cannot afford the food grown on their former land. Each mechanism is justified through food security language—we need corporate control to ensure supply, global markets to manage distribution, financialization to incentivize production. The result is systematic extraction: profits flow to agribusiness while risks remain with farmers, food becomes expensive while farmers become poor, production increases while hunger persists.

The genius of this narrative is how it creates the crisis it claims to solve. Industrial agriculture depletes soil, requiring more land. Monocultures invite disease, requiring more inputs. Climate change intensifies, requiring more adaptation. Each crisis becomes justification for more control—more genetic engineering, more corporate consolidation, more market integration. The solutions never involve returning to sustainable practices, supporting small farmers, or prioritizing local food systems. Such approaches are dismissed as romantic, unable to feed the world, ignoring that industrial agriculture is literally destroying the capacity to produce food long-term.

Contemporary food security initiatives continue colonial patterns with updated vocabulary. Africa’s Green Revolution, funded by foundations and corporations, repeats earlier mistakes with full knowledge of consequences. Climate-smart agriculture introduces new dependencies while claiming resilience. Digital agriculture creates surveillance systems tracking every input and output, extracting data alongside crops. The narrative remains constant: traditional farmers cannot feed themselves without external intervention. The extraction has become so normalized that even critics often accept its premises, debating how to reform industrial agriculture rather than recognizing it as an extraction mechanism designed to create dependency.

Part IV: Colonizing the Body

“Safe and Effective” (Vaccines)

The “safe and effective” narrative represents perhaps the most intimate form of extraction—converting human health itself into a commodity. This narrative claims vaccines prevent disease and protect public health, but evidence suggests a more sinister reality: creating chronic illness that generates lifelong pharmaceutical customers. The extraction isn’t just of health but of the ability to maintain health naturally, replacing immune function with pharmaceutical dependency that enriches corporations while degrading human vitality.

The Control Group study provides devastating evidence. Comparing fully vaccinated with completely unvaccinated populations reveals that 60% of vaccinated adults suffer chronic conditions versus only 5.97% of the unvaccinated. Autism, virtually non-existent in unvaccinated populations at 0%, reaches 2.79-3.49% nationally where vaccination is near-universal. Each chronic condition creates a customer requiring lifelong pharmaceutical management—diabetes medication, antidepressants, autoimmune suppressants, behavioral drugs. The vaccinated don’t just get sicker; they become permanently dependent on the very system that made them sick.

The mechanism mirrors colonial extraction perfectly. First, natural immunity is destroyed through vaccination that disrupts normal immune development. Then, the resulting illness is blamed on genetic defects, environmental factors, or new pathogens—never the intervention itself. Finally, more pharmaceutical products are offered as solutions, each creating new problems requiring additional interventions. A child who might have developed robust natural immunity instead becomes a permanent patient, their body colonized by pharmaceutical dependency.

The narrative’s power lies in its moral inversion. Questioning vaccines becomes attacking public health. Parents who refuse are labeled dangerous, selfish, anti-science. The extraction is transformed into virtue—you vaccinate not for your child’s health but for society. This social pressure makes the extraction voluntary, even enthusiastic. Parents line up to inject their children with substances that correlate with exploding rates of chronic illness, autism, and autoimmune disease. They celebrate each shot as protection while their children develop conditions rare in unvaccinated populations. The $4.1 trillion annual healthcare costs driven by chronic disease represent successful extraction—health itself converted into profit.

“Mental Health Awareness”

The mental health awareness narrative completes the colonization of human experience by medicalizing normal emotional responses to abnormal conditions. Grief becomes depression requiring antidepressants. Childhood energy becomes ADHD requiring stimulants. Shyness becomes social anxiety disorder requiring medication. Each normal variation in human experience is pathologized, creating markets for pharmaceutical interventions that often worsen the conditions they claim to treat.

The explosion of mental health diagnoses coincides precisely with social conditions that would naturally produce distress. Workers facing impossible productivity demands are diagnosed with anxiety rather than recognizing their environment as anxiogenic. Women exhausted from working full-time while managing households are given antidepressants rather than addressing the dual burden. Children confined to classrooms designed for compliance are medicated rather than given freedom to move. The mental health narrative transforms systemic problems into individual pathologies, obscuring the source of suffering while profiting from it.

Psychiatric medications exemplify extraction through side effects. Antidepressants cause emotional numbing, sexual dysfunction, and dependency, often worsening depression long-term. Anxiety medications create tolerance, requiring dose escalation and causing withdrawal worse than original anxiety. ADHD stimulants suppress growth, disturb sleep, and create addiction potential. Each medication’s side effects become new diagnoses requiring additional medications. The extraction compounds—a person who entered the system with sadness exits with multiple diagnoses, numerous prescriptions, and diminished capacity for natural emotional regulation.

The awareness campaigns themselves serve extraction. Every celebrity discussing their mental health struggles, every workplace wellness program, every school counselor trained to identify disorders—all normalize pharmaceutical intervention as the primary response to human distress. Alternative approaches—addressing root causes, changing environments, building community support—are dismissed as insufficient for “serious” mental illness. The narrative insists that brain chemistry is broken rather than responding normally to broken conditions. By medicalizing distress caused by previous extractions—overwork, isolation, toxicity—the mental health narrative prevents recognition of what actually needs healing: not individual brains but societal structures.

Part V: Engineering Reproduction

“Women’s Liberation/Feminism”

The feminist narrative of liberation conceals one of capital’s most successful extractions: doubling the workforce to halve wages while destroying family structures that resist exploitation. Sold as freeing women from patriarchal oppression, feminism delivered women into corporate servitude while eliminating the family wage that once supported entire households on single incomes. The liberation narrative transforms this extraction into empowerment, making women celebrate their own exploitation as progress.

The timing reveals the extraction’s purpose. Just as Western workers achieved unprecedented bargaining power in the 1960s—single incomes supporting families, homes, education—feminism emerged to insist housewives were oppressed. The solution wasn’t improving conditions for families but destroying the family wage entirely. Women entering the workforce en masse created labor surplus, suppressing wages for everyone. Now both parents must work just to achieve what one income previously provided. The feminist narrative prevents recognition of this degradation by framing any criticism as misogyny.

Modern feminism serves oligarchic interests perfectly. It fragments worker solidarity by dividing men and women into hostile camps, each viewing the other as the enemy while capital extracts from both. It provides ideological cover for destroying communities—when corporations demand workers relocate constantly, it’s “opportunity.” When they expect 80-hour weeks making family impossible, it’s “leaning in.” When mothers outsource childcare to work minimum wage, it’s “having it all.” The language of liberation conceals systematic extraction of human connection, community stability, and reproductive capacity.

The consequences are devastating. Women report higher rates of depression, anxiety, and exhaustion than ever before. Fertility plummets as women delay childbearing for careers, discovering too late that reproductive windows don’t accommodate quarterly earnings. Children raised in daycare from infancy show increased aggression, anxiety, and attachment disorders. Men withdraw from family formation, viewing marriage as too risky in environments where divorce laws favor women regardless of circumstances. Both sexes suffer while corporations benefit from workers without family obligations, willing to sacrifice everything for career advancement that increasingly never comes.

“Birth Control/Reproductive Rights”

The birth control narrative represents extraction at its most intimate—colonizing women’s bodies to serve population control agendas while creating pharmaceutical dependency and destroying fertility. Marketed as reproductive freedom, hormonal contraception instead extracts reproductive capacity itself, transforming the power to create life into corporate profit through prevented births and iatrogenic illness.

The documented mental health impacts are staggering. Women on hormonal contraceptives show 70% higher depression risk, double the suicide attempt rate, triple completed suicide risk. The pill fundamentally alters brain chemistry, changing stress responses and partner selection. Women who meet partners while on hormones often experience shocking attraction changes when discontinuing, discovering relationships built on chemically altered states. Yet these risks are hidden behind liberation language—questioning the pill means opposing women’s rights.

The fertility extraction extends beyond individual women. Hormonal contraceptives were explicitly developed for population control, funded by eugenicist foundations, promoted through coercive programs worldwide. The same organizations that funded forced sterilizations in India now promote long-acting contraceptives in Africa. The extraction targets specific populations—the poor, minorities, developing nations—while marketing portrays universal liberation. Women celebrate their sterility as empowerment while serving agendas that view their fertility as threat requiring management.

The physical extraction compounds over generations. Endocrine-disrupting chemicals from decades of excreted synthetic hormones contaminate water supplies, affecting fertility even in unexposed populations. Women who took pills for decades discover permanent fertility impairment. Daughters exposed in utero show reproductive abnormalities. The extraction becomes hereditary—each generation less capable of natural reproduction, more dependent on medical intervention to conceive. The birth control narrative prevents recognition by framing any criticism as attacking women’s autonomy. Women defend the very mechanism extracting their reproductive capacity, viewing those who question it as enemies rather than allies attempting to reveal the theft.

Part VI: Capturing the Next Generation

“Education Reform”

The education reform narrative completes the extraction cycle by capturing children, transforming them into compliant consumers of their own exploitation. Schools don’t educate but indoctrinate, creating pharmaceutical customers, training wage workers, and normalizing every extraction narrative as truth. The reform language conceals this function—each intervention claiming to help children while deepening their colonization by systems that will extract from them lifelong.

The medicalization of childhood exemplifies educational extraction. Normal developmental variation becomes pathology requiring pharmaceutical intervention. Boys’ natural energy becomes ADHD requiring stimulants that suppress growth and create dependency. Girls’ emotional sensitivity becomes anxiety requiring medications that numb feeling and create suicidality. Childhood itself becomes diseased condition requiring treatment. Schools partner with pharmaceutical companies, teachers trained to identify “disorders,” parents pressured to medicate or face neglect charges. The education narrative transforms this into care—we’re helping children succeed by diagnosing their deficits and managing them chemically.

Time discipline training underlies academic instruction. Children learn to sit still for measured periods, complete tasks in allocated time, respond to bells and schedules. They internalize productivity metrics—grades, test scores, achievement levels—that prepare them for lifetime evaluation by external authorities. Creativity, curiosity, and critical thinking are suppressed in favor of compliance and standardization. The child who questions, who resists, who learns differently is labeled deficient, requiring intervention to achieve normal functioning that means accepting their place in extraction hierarchies.

Sex education programs exemplify narrative installation. Children are taught that their bodies are dangerous, their fertility is burden, their natural development requires pharmaceutical management. Girls as young as thirteen are prescribed hormonal contraceptives for acne or cramps, beginning decades of endocrine disruption. Boys are taught their sexuality is predatory, requiring constant restraint and reeducation. Both learn that family formation is obstacle to success, that careers matter more than relationships, that consumption provides meaning productivity metrics can measure. The reform narrative prevents recognition by claiming to empower children while programming them for exploitation. Parents who resist face accusations of depriving their children, of being anti-education, of refusing progress. The extraction becomes hereditary—each generation more thoroughly programmed than the last, less capable of recognizing their colonization, more invested in maintaining systems that extract from them.

Conclusion

The narratives of extraction revealed in this essay form an interconnected architecture of exploitation so pervasive it becomes invisible, mistaken for reality itself. From the colonization of time that forces us into wage slavery, through manufactured famines that destroy food sovereignty, to the pharmaceutical colonization of our bodies and minds, each narrative builds upon the others, creating a totalizing system that extracts from every aspect of human existence.

Recognizing these narratives is the first step toward resistance. When we understand that our exhaustion isn’t personal failure but systematic extraction of our time, we can begin to reclaim it. When we see that our illnesses aren’t genetic destiny but manufactured dependency, we can seek true healing. When we recognize that our alienation isn’t progress but destruction of human bonds that sustain us, we can begin rebuilding them. Each recognition weakens the narrative’s power, creating space for alternatives that seem impossible while trapped within extraction logic.

The acceleration and convergence of these narratives in our current moment reveals both danger and opportunity. Digital surveillance perfects temporal extraction, making every moment visible and productive. Genetic engineering threatens food sovereignty at the molecular level. mRNA technology promises pharmaceutical colonization of our very cells. The gender ideology movement seeks to medicalize identity itself. Yet the simultaneity of these extractions is producing unprecedented awakening. People are connecting dots between their degraded food, their chronic illness, their destroyed families, their colonized time. The extraction has become so total that its visibility increases—the machine’s gears are showing.

What would reclaiming our autonomy look like? It begins with refusing narratives that transform our suffering into our fault, our resistance into pathology, our desires for simplicity into failure. It means choosing subsistence over accumulation, health over medication, relationships over productivity, time over money. It requires rebuilding local food systems, forming mutual aid networks, creating parallel structures outside extraction systems. Most fundamentally, it means recovering confidence in our own experience over expert narratives that gaslight us about the evidence of our senses.

The system that requires our constant productivity, that cannot tolerate our contentment with little, that must extract ever more to survive, is ultimately fragile. It depends on our participation, our belief in its narratives, our acceptance of extraction as natural. Every person who chooses to work less, who refuses medication, who grows food, who builds community outside market relations, who teaches their children to question rather than comply, becomes a site of resistance. The extraction narratives are powerful but not omnipotent. Reality eventually reasserts itself. Bodies rebel against pharmaceutical colonization. Communities resist dissolution. Children refuse programming. The earth itself sets limits on extraction.

Our task is not to destroy these systems directly but to build alternatives that make them obsolete. To create ways of living that don’t require extraction, that sustain rather than deplete, that connect rather than isolate. The narratives of extraction will collapse when enough people simply stop believing them, stop participating in them, stop feeding them with our life force. This isn’t romantic fantasy but historical pattern—every empire eventually exhausts its extraction mechanisms, every narrative eventually loses explanatory power, every colonization eventually faces decolonization. Our moment is approaching. The question isn’t whether these extraction systems will end but whether we’ll have alternatives ready when they do.

References

Collits, Paul. “The Long March Through the Institutions: How We Got Here.” Unbekoming Interview Series, 2023.

Control Group Study. “Health Versus Disorder, Disease, and Death: Unvaccinated Persons Are Incommensurably Healthier than Vaccinated.” 2024.

Cudenec, Paul. “The Colonization of Time: From Subsistence to Surveillance.” Winter Oak Press, 2025.

Fiamengo, Janice. “The Feminist War on Human Nature.” The Fiamengo File, 2025.

Garner, Joy. “The Control Group: Vaccinated vs. Unvaccinated Health Outcomes.” Control Group Survey, 2024.

Guénon, René. The Crisis of the Modern World. Translated by Marco Pallis and Richard Nicholson. Sophia Perennis, 1927/2001.

Ireland’s Holocaust Museum. “Ireland 1845-1850: The Perfect Holocaust and Who Kept it ‘Perfect’.” Documentation Project, 2014.

Moran, Bob. “Actively Want: Medical Tyranny and Population Control.” Bob Moran Clip Series, 2024.

Owens, Candace. “Shot in the Dark: The Birth Control Deception Investigation.” Candace Owens Show, 2025.

Rancourt, Denis G. “Geo-Economics and Geo-Politics Drive Successive Eras of Predatory Globalization.” Ontario Civil Liberties Association Report, 2019.

Scott, James C. Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed. Yale University Press, 1998.

Sowell, Thomas. Inside American Education: The Decline, the Deception, the Dogmas. Free Press, 1993.

Thompson, E.P. “Time, Work-Discipline, and Industrial Capitalism.” Past & Present, No. 38, December 1967.

Unbekoming. “The Big Lie About Too Many People.” Lies are Unbekoming Substack, 2024.

Unbekoming. “The Birth Control Deception: What 60 Years of Lies Cost Women.” Lies are Unbekoming Substack, 2025.

World Bank Development Reports. Various years, documenting structural adjustment programs and their impacts on subsistence economies.

SOURCE