NAOMI KLEIN (maio de 2001)
New Left Review
What is ‘the anti-globalization movement’?  I put the phrase in quote-marks because I immediately have two doubts about it. Is it really a movement? If it is a movement, is it anti-globalization? Let me start with the first issue. We can easily convince ourselves it is a movement by talking it into existence at a forum like this—I spend far too much time at them—acting as if we can see it, hold it in our hands. Of course, we have seen it—and we know it’s come back in Quebec, and on the US–Mexican border during the Summit of the Americas and the discussion for a hemispheric Free Trade Area. But then we leave rooms like this, go home, watch some TV, do a little shopping and any sense that it exists disappears, and we feel like maybe we’re going nuts. Seattle—was that a movement or a collective hallucination? To most of us here, Seattle meant a kind of coming-out party for a global resistance movement, or the ‘globalization of hope’, as someone described it during the World Social Forum at Porto Alegre. But to everyone else Seattle still means limitless frothy coffee, Asian-fusion cuisine, e-commerce billionaires and sappy Meg Ryan movies. Or perhaps it is both, and one Seattle bred the other Seattle—and now they awkwardly coexist.
This movement we sometimes conjure into being goes by many names: anti-corporate, anti-capitalist, anti-free trade, anti-imperialist. Many say that it started in Seattle. Others maintain it began five hundred years ago—when colonialists first told indigenous peoples that they were going to have to do things differently if they were to ‘develop’ or be eligible for ‘trade’. Others again say it began on 1 January 1994 when the Zapatistas launched their uprising with the words Ya Basta! on the night NAFTA became law in Mexico. It all depends on whom you ask. But I think it is more accurate to picture a movement of many movements—coalitions of coalitions. Thousands of groups today are all working against forces whose common thread is what might broadly be described as the privatization of every aspect of life, and the transformation of every activity and value into a commodity. We often speak of the privatization of education, of healthcare, of natural resources. But the process is much vaster. It includes the way powerful ideas are turned into advertising slogans and public streets into shopping malls; new generations being target-marketed at birth; schools being invaded by ads; basic human necessities like water being sold as commodities; basic labour rights being rolled back; genes are patented and designer babies loom; seeds are genetically altered and bought; politicians are bought and altered.
At the same time there are oppositional threads, taking form in many different campaigns and movements. The spirit they share is a radical reclaiming of the commons. As our communal spaces—town squares, streets, schools, farms, plants—are displaced by the ballooning marketplace, a spirit of resistance is taking hold around the world. People are reclaiming bits of nature and of culture, and saying ‘this is going to be public space’. American students are kicking ads out of the classrooms. European environmentalists and ravers are throwing parties at busy intersections. Landless Thai peasants are planting organic vegetables on over-irrigated golf courses. Bolivian workers are reversing the privatization of their water supply. Outfits like Napster have been creating a kind of commons on the internet where kids can swap music with each other, rather than buying it from multinational record companies. Billboards have been liberated and independent media networks set up. Protests are multiplying. In Porto Alegre, during the World Social Forum, José Bové, often caricatured as only a hammer of McDonald’s, travelled with local activists from the Movimento Sem Terra to a nearby Monsanto test site, where they destroyed three hectares of genetically modified soya beans. But the protest did not stop there. The MST has occupied the land and members are now planting their own organic crops on it, vowing to turn the farm into a model of sustainable agriculture. In short, activists aren’t waiting for the revolution, they are acting right now, where they live, where they study, where they work, where they farm.
But some formal proposals are also emerging whose aim is to turn such radical reclamations of the commons into law. When NAFTA and the like were cooked up, there was much talk of adding on ‘side agreements’ to the free trade agenda, that were supposed to encompass the environment, labour and human rights. Now the fight-back is about taking them out. José Bové—along with the Via Campesina, a global association of small farmers—has launched a campaign to remove food safety and agricultural products from all trade agreements, under the slogan ‘The World is Not for Sale’. They want to draw a line around the commons. Maude Barlow, director of the Council of Canadians, which has more members than most political parties in Canada, has argued that water isn’t a private good and shouldn’t be in any trade agreement. There is a lot of support for this idea, especially in Europe since the recent food scares. Typically these anti-privatization campaigns get under way on their own. But they also periodically converge—that’s what happened in Seattle, Prague, Washington, Davos, Porto Alegre and Quebec.
Beyond the borders
What this means is that the discourse has shifted. During the battles against NAFTA, there emerged the first signs of a coalition between organized labour, environmentalists, farmers and consumer groups within the countries concerned. In Canada most of us felt we were fighting to keep something distinctive about our nation from ‘Americanization’. In the United States, the talk was very protectionist: workers were worried that Mexicans would ‘steal’ away ‘our’ jobs and drive down ‘our’ environmental standards. All the while, the voices of Mexicans opposed to the deal were virtually off the public radar—yet these were the strongest voices of all. But only a few years later, the debate over trade has been transformed. The fight against globalization has morphed into a struggle against corporatization and, for some, against capitalism itself. It has also become a fight for democracy. Maude Barlow spearheaded the campaign against NAFTA in Canada twelve years ago. Since NAFTA became law, she’s been working with organizers and activists from other countries, and anarchists suspicious of the state in her own country. She was once seen as very much the face of a Canadian nationalism. Today she has moved away from that discourse. ‘I’ve changed’, she says, ‘I used to see this fight as saving a nation. Now I see it as saving democracy.’ This is a cause that transcends nationality and state borders. The real news out of Seattle is that organizers around the world are beginning to see their local and national struggles—for better funded public schools, against union-busting and casualization, for family farms, and against the widening gap between rich and poor—through a global lens. That is the most significant shift we have seen in years.
How did this happen? Who or what convened this new international people’s movement? Who sent out the memos? Who built these complex coalitions? It is tempting to pretend that someone did dream up a master plan for mobilization at Seattle. But I think it was much more a matter of large-scale coincidence. A lot of smaller groups organized to get themselves there and then found to their surprise just how broad and diverse a coalition they had become part of. Still, if there is one force we can thank for bringing this front into being, it is the multinational corporations. As one of the organizers of Reclaim the Streets has remarked, we should be grateful to the CEOs for helping us see the problems more quickly. Thanks to the sheer imperialist ambition of the corporate project at this moment in history—the boundless drive for profit, liberated by trade deregulation, and the wave of mergers and buy-outs, liberated by weakened anti-trust laws—multinationals have grown so blindingly rich, so vast in their holdings, so global in their reach, that they have created our coalitions for us.
Around the world, activists are piggy-backing on the ready-made infrastructures supplied by global corporations. This can mean cross-border unionization, but also cross-sector organizing—among workers, environmentalists, consumers, even prisoners, who may all have different relationships to one multinational. So you can build a single campaign or coalition around a single brand like General Electric. Thanks to Monsanto, farmers in India are working with environmentalists and consumers around the world to develop direct-action strategies that cut off genetically modified foods in the fields and in the supermarkets. Thanks to Shell Oil and Chevron, human rights activists in Nigeria, democrats in Europe, environmentalists in North America have united in a fight against the unsustainability of the oil industry. Thanks to the catering giant Sodexho-Marriott’s decision to invest in Corrections Corporation of America, university students are able to protest against the exploding US for-profit prison industry simply by boycotting the food in their campus cafeteria. Other targets include pharmaceutical companies who are trying to inhibit the production and distribution of low-cost AIDS drugs, and fast-food chains. Recently, students and farm workers in Florida have joined forces around Taco Bell. In the St Petersburg area, field hands—many of them immigrants from Mexico—are paid an average $7,500 a year to pick tomatoes and onions. Due to a loophole in the law, they have no bargaining power: the farm bosses refuse even to talk with them about wages. When they started to look into who bought what they pick, they found that Taco Bell was the largest purchaser of the local tomatoes. So they launched the campaign Yo No Quiero Taco Bell together with students, to boycott Taco Bell on university campuses.
It is Nike, of course, that has most helped to pioneer this new brand of activist synergy. Students facing a corporate take-over of their campuses by the Nike swoosh have linked up with workers making its branded campus apparel, as well as with parents concerned at the commercialization of youth and church groups campaigning against child labour—all united by their different relationships to a common global enemy. Exposing the underbelly of high-gloss consumer brands has provided the early narratives of this movement, a sort of call-and-response to the very different narratives these companies tell every day about themselves through advertising and public relations. Citigroup offers another prime target, as North America’s largest financial institution, with innumerable holdings, which deals with some of the worst corporate malefactors around. The campaign against it handily knits together dozens of issues—from clear-cut logging in California to oil-and-pipeline schemes in Chad and Cameroon. These projects are only a start. But they are creating a new sort of activist: ‘Nike is a gateway drug’, in the words of Oregon student activist Sarah Jacobson.
By focusing on corporations, organizers can demonstrate graphically how so many issues of social, ecological and economic justice are interconnected. No activist I’ve met believes that the world economy can be changed one corporation at a time, but the campaigns have opened a door into the arcane world of international trade and finance. Where they are leading is to the central institutions that write the rules of global commerce: the WTO, the IMF, the FTAA, and for some the market itself. Here too the unifying threat is privatization—the loss of the commons. The next round of WTO negotiations is designed to extend the reach of commodification still further. Through side agreements like GATS (General Agreement on Trade and Services) and TRIPS (Trade-Related Aspects of Intellectual Property Rights), the aim is to get still tougher protection of property rights on seeds and drug patents, and to marketize services like health care, education and water-supply.
The biggest challenge facing us is to distil all of this into a message that is widely accessible. Many campaigners understand the connexions binding together the various issues almost intuitively—much as Subcomandante Marcos says, ‘Zapatismo isn’t an ideology, it’s an intuition.’ But to outsiders, the mere scope of modern protests can be a bit mystifying. If you eavesdrop on the movement from the outside, which is what most people do, you are liable to hear what seems to be a cacophony of disjointed slogans, a jumbled laundry list of disparate grievances without clear goals. At the Democratic National Convention in Los Angeles last year, I remember being outside the Staples Centre during the Rage Against the Machine concert, just before I almost got shot, and thinking there were slogans for everything everywhere, to the point of absurdity.
This kind of impression is reinforced by the decentralized, non-hierarchical structure of the movement, which always disconcerts the traditional media. Well-organized press conferences are rare, there is no charismatic leadership, protests tend to pile on top of each other. Rather than forming a pyramid, as most movements do, with leaders up on top and followers down below, it looks more like an elaborate web. In part, this web-like structure is the result of internet-based organizing. But it is also a response to the very political realities that sparked the protests in the first place: the utter failure of traditional party politics. All over the world, citizens have worked to elect social democratic and workers’ parties, only to watch them plead impotence in the face of market forces and IMF dictates. In these conditions, modern activists are not so naive as to believe change will come from electoral politics. That’s why they are more interested in challenging the structures that make democracy toothless, like the IMF’s structural adjustment policies, the WTO’s ability to override national sovereignty, corrupt campaign financing, and so on. This is not just making a virtue of necessity. It responds at the ideological level to an understanding that globalization is in essence a crisis in representative democracy. What has caused this crisis? One of the basic reasons for it is the way power and decision-making has been handed along to points ever further away from citizens: from local to provincial, from provincial to national, from national to international institutions, that lack all transparency or accountability. What is the solution? To articulate an alternative, participatory democracy.
If you think about the nature of the complaints raised against the World Trade Organization, it is that governments around the world have embraced an economic model that involves much more than opening borders to goods and services. This is why it is not useful to use the language of anti-globalization. Most people do not really know what globalization is, and the term makes the movement extremely vulnerable to stock dismissals like: ‘If you are against trade and globalization why do you drink coffee?’ Whereas in reality the movement is a rejection of what is being bundled along with trade and so-called globalization—against the set of transformative political policies that every country in the world has been told they must accept in order to make themselves hospitable to investment. I call this package ‘McGovernment’. This happy meal of cutting taxes, privatizing services, liberalizing regulations, busting unions—what is this diet in aid of? To remove anything standing in the way of the market. Let the free market roll, and every other problem will apparently be solved in the trickle down. This isn’t about trade. It’s about using trade to enforce the McGovernment recipe.
So the question we are asking today, in the run up to the FTAA, is not: are you for or against trade? The question is: do we have the right to negotiate the terms of our relationship to foreign capital and investment? Can we decide how we want to protect ourselves from the dangers inherent in deregulated markets—or do we have to contract out those decisions? These problems will become much more acute once we are in a recession, because during the economic boom so much has been destroyed of what was left of our social safety net. During a period of low unemployment, people did not worry much about that. They are likely to be much more concerned in the very near future. The most controversial issues facing the WTO are these questions about self-determination. For example, does Canada have the right to ban a harmful gasoline additive without being sued by a foreign chemical company? Not according to the WTO’s ruling in favour of the Ethyl Corporation. Does Mexico have the right to deny a permit for a hazardous toxic-waste disposal site? Not according to Metalclad, the US company now suing the Mexican government for $16.7 million damages under NAFTA. Does France have the right to ban hormone-treated beef from entering the country? Not according to the United States, which retaliated by banning French imports like Roquefort cheese—prompting a cheese-maker called Bové to dismantle a McDonald’s; Americans thought he just didn’t like hamburgers. Does Argentina have to cut its public sector to qualify for foreign loans? Yes, according to the IMF—sparking general strikes against the social consequences. It’s the same issue everywhere: trading away democracy in exchange for foreign capital.
On smaller scales, the same struggles for self-determination and sustainability are being waged against World Bank dams, clear-cut logging, cash-crop factory farming, and resource extraction on contested indigenous lands. Most people in these movements are not against trade or industrial development. What they are fighting for is the right of local communities to have a say in how their resources are used, to make sure that the people who live on the land benefit directly from its development. These campaigns are a response not to trade but to a trade-off that is now five hundred years old: the sacrifice of democratic control and self-determination to foreign investment and the panacea of economic growth. The challenge they now face is to shift a discourse around the vague notion of globalization into a specific debate about democracy. In a period of ‘unprecedented prosperity’, people were told they had no choice but to slash public spending, revoke labour laws, rescind environmental protections—deemed illegal trade barriers—defund schools, not build affordable housing. All this was necessary to make us trade-ready, investment-friendly, world-competitive. Imagine what joys await us during a recession.
We need to be able to show that globalization—this version of globalization—has been built on the back of local human welfare. Too often, these connexions between global and local are not made. Instead we sometimes seem to have two activist solitudes. On the one hand, there are the international anti-globalization activists who may be enjoying a triumphant mood, but seem to be fighting far-away issues, unconnected to people’s day-to-day struggles. They are often seen as elitists: white middle-class kids with dreadlocks. On the other hand, there are community activists fighting daily struggles for survival, or for the preservation of the most elementary public services, who are often feeling burnt-out and demoralized. They are saying: what in the hell are you guys so excited about?
The only clear way forward is for these two forces to merge. What is now the anti-globalization movement must turn into thousands of local movements, fighting the way neoliberal politics are playing out on the ground: homelessness, wage stagnation, rent escalation, police violence, prison explosion, criminalization of migrant workers, and on and on. These are also struggles about all kinds of prosaic issues: the right to decide where the local garbage goes, to have good public schools, to be supplied with clean water. At the same time, the local movements fighting privatization and deregulation on the ground need to link their campaigns into one large global movement, which can show where their particular issues fit into an international economic agenda being enforced around the world. If that connexion isn’t made, people will continue to be demoralized. What we need is to formulate a political framework that can both take on corporate power and control, and empower local organizing and self-determination. That has to be a framework that encourages, celebrates and fiercely protects the right to diversity: cultural diversity, ecological diversity, agricultural diversity—and yes, political diversity as well: different ways of doing politics. Communities must have the right to plan and manage their schools, their services, their natural settings, according to their own lights. Of course, this is only possible within a framework of national and international standards—of public education, fossil-fuel emissions, and so on. But the goal should not be better far-away rules and rulers, it should be close-up democracy on the ground.
The Zapatistas have a phrase for this. They call it ‘one world with many worlds in it’. Some have criticized this as a New Age non-answer. They want a plan. ‘We know what the market wants to do with those spaces, what do you want to do? Where’s your scheme?’ I think we shouldn’t be afraid to say: ‘That’s not up to us’. We need to have some trust in people’s ability to rule themselves, to make the decisions that are best for them. We need to show some humility where now there is so much arrogance and paternalism. To believe in human diversity and local democracy is anything but wishy-washy. Everything in McGovernment conspires against them. Neoliberal economics is biased at every level towards centralization, consolidation, homogenization. It is a war waged on diversity. Against it, we need a movement of radical change, committed to a single world with many worlds in it, that stands for ‘the one no and the many yesses’.
 This is a transcript of a talk given at the Centre for Social Theory and Comparative History, UCLA in April 2001.
Esta é a caverna, quando a caverna nos é negada/Estas páginas são as paredes da antiga caverna de novo entre nós/A nova antiga caverna/Antiga na sua primordialidade/no seu sentido essencial/ali onde nossos antepassados sentavam a volta da fogueira/Aqui os que passam se encontram nos versos de outros/os meus versos são teus/os teus meus/os eus meus teus /aqui somos todos outros/e sendo outros não somos sós/sendo outros somos nós/somos irmandade/humanidade/vamos passando/lendo os outros em nós mesmos/e cada um que passa se deixa/essa vontade de não morrer/de seguir/de tocar/de comunicar/estamos sós entre nós mesmos/a palavra é a busca de sentido/busca pelo outro/busca do irmão/busca de algo além/quiçá um deus/a busca do amor/busca do nada e do tudo/qualquer busca que seja ou apenas o caminho/ o que podemos oferecer uns aos outros a não ser nosso eu mesmo esmo de si?/o que oferecer além do nosso não saber?/nossa solidão?/somos sós no silêncio, mas não na caverna/ cada um que passa pinta a parede desta caverna com seus símbolos/como as portas de um banheiro metafísico/este blog é metáfora da caverna de novo entre nós/uma porta de banheiro/onde cada outro/na sua solidão multidão/inscreve pedaços de alma na forma de qualquer coisa/versos/desenhos/fotos/arte/literatura/anti-literatura/desregramento/inventando/inversando reversamento mundo afora dentro de versos reversos solitários de si mesmos/fotografias da alma/deixem suas almas por aqui/ao fim destas frases terei morrido um pouco/mas como diria o poeta, ninguém é pai de um poema sem morrer antes
Jean Louis Battre, 2010
Jean Louis Battre, 2010