By Patrick Reinsborough



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Decolonizing The Revolutionary Imagination: Values Crisis, the Politics of Reality, and Why There's Going to Be a Common-Sense Revolution in This Generation
By Patrick Reinsborough
[Originally published in David Solnit (editor), Globalize Liberation (San Francisco: City Lights Book, 2004), pgs. 161-211.]
Patrick Reinsborough is a writer, grassroots organizer, and popular educator who has worked on a wide range of issues including forest protection, nuclear power, police brutality, urban sprawl, peace in northern Ireland, indigenous rights, and numerous local and global environmental justice struggles. He is the cofounder of the smartMeme Strategy and Training Project and the Wake Up America campaign.
"If you expect to see the final results of your work, you simply have not asked a big enough question." -- I.F. Stone
Introduction: Post-Issue Activism
Our planet is heading into an unprecedented global crisis. The blatancy of the corporate power grab and the accelerating ecological meltdown is evidence that we do not live in an era where we can afford the luxury of fighting merely the symptoms of the problem. As is often noted, crisis provides both danger and opportunity. The extent to which these two opposing qualities define our era will be largely based on the appeal and breadth of the social movements that arise to address the crisis.
This essay is part of my own struggle to explore a politics that is commensurate with the scale of the global crisis. In part it was inspired by a profound strategy insight I received while watching a circling bird of prey. The raptor seemed to spend hours calmly drifting on the breezes, waiting and watching, then suddenly made a lightning quick dive to seize its prey. Had I only witnessed the raptor's final plunge, I might not have realized that it took hours of patient surveillance for the raptor to be in the right place to make a seemingly effortless kill. I was struck by what a clear metaphor the raptor's circling time is for what our movements need to do in order to be successful. Social change is not just the bird of prey's sudden plunge -- the flurry of direct confrontation -- but rather the whole process of circling, preparing, and strategizing.
Analysis is the most import tool in the social change toolbox. It is this process of analysis -- the work to find the points of intervention and leverage in the system we're working to transform -- that suggests why, where, and how to use the other tools. Many of us are impatient in our desire for change, and those of us from privileged backgrounds are oftentimes unschooled in the realities of long-term struggle.
I often recall the Buddhist saying, "The task before us is very urgent, so we must slow down." This essay is my effort to "slow down" a bit and explore some new analytical tools. My hope is that it will incite deeper conversations about strategies for building movements with the inclusiveness, creativity, and depth of vision necessary to move us toward a more just and sane world.
Let's begin by asking why aren't more global North movements coming forward with systemic critiques? Why, despite the increasingly obvious nature of the crisis, isn't there more visible resistance to the corporate takeover of the global political system, economy, and culture?
The answer to this question lies in our exploration of how pathological values have shaped not only the global system but also our ability to imagine true change. The system we are fighting is not merely structural, it's also inside us, through the internalization of oppressive cultural norms that define our worldview. Our minds have been colonized to normalize deeply pathological assumptions. Thus, oftentimes our own sense of self-defeatism becomes complicit with the anesthetic qualities of a cynical mass media to make fundamental social change seem unimaginable.
As a result, activists frequently ghettoize themselves by self- identifying with protest, and fail to think of themselves as building movements that could actually change power relations. All too often we project our own sense of powerlessness by mistaking militancy for radicalism and mobilization for movement building. It seems highly unlikely to me that capitalism will be smashed one window at a time.
Likewise, getting tens of thousands of people to take joint action is not an end in itself, rather only the first step in catalyzing deeper shifts in the dominant culture. Our revolution(s) will really start rolling when the logic of our actions and the appeal of our disobedience are so clear that they can easily replicate and spread far beyond the limiting definition of "protester" or "activist."
To do so, our movements for justice, ecology, and democracy must deepen their message by more effectively articulating the values crisis underlying the corporate system. We must lay claim to life- affirming, common-sense values and expose one of the most blatant revolutionary truths of the modern era: The corporate-rule system is rooted in sacrificing human dignity and planetary health for elite profit, and it is out of alignment with human values.
This is the domain of post-issue activism -- the recognition that the roots of the emerging crisis lie in the fundamental flaws of the modern order and that our movements for change need to talk about redesigning the entire global system -- now. Post-issue activism is a dramatic divergence from the slow progression of single-issue politics, narrow constituencies, and Band-Aid solutions. Traditional single-issue politics, despite noble and pragmatic goals, is not just a strategic and gradualist path to the same goal of global transformation. Too often the framework of issue-based struggle needs to affirm the existing system in order to win concessions, and thus fails to nurture the evolution of movements for more systemic change.
Much of our social change energy is spent campaigning against the smoke rather than clearly alerting people to the fact that their house is on fire. Post-issue activism will not replace single-issue politics -- the people and ecosystems closest to the smoke need relief now -- but rather, it will strengthen ongoing struggles by providing a larger social-change context. Post-issue activism is the struggle to address the holistic nature of the crisis, and it demands new frameworks, new alliances, and new strategies. We must find ways to articulate the connections between all the "issues" by revealing the pathological nature of the system. To do so we must rise to the challenge of going beyond (rather than abandoning) single-issue politics. We have to learn to talk about values, deepen our analysis, and direct more resources into creating political space for a truly transformative arena of social change.
To think about decolonizing the revolutionary imagination, we must reference the history of colonization. Through colonization, Western civilization ("a disease historically spread by sharp swords"[1]) has been violently imposed upon the entire world. Colonialism is not just the process of establishing physical control over territory, it is the process of establishing the ideologies and the identities -- colonies in the mind -- that perpetuate control. Central to this process has been the manufacture of attitudes of racism, nationalism, patriarchal manhood, and the division of society into economic classes. If we are to take seriously the prospect of decolonizing the revolutionary imagination then we must examine how these attitudes shape the way we conceive of social change. Likewise, we must remember that analysis is shaped by experience, and that those who suffer directly as targets of these oppressive attitudes often live the experiences that create clear analysis. Let us not forget that effective revolutions are based on listening.
In facing the global crisis, the most powerful weapon that we have is our imagination. But first we must liberate ourselves from the conceptual limitations we place on social change. As we expand the realm of the possible we shape the direction of the probable. This means directly confronting the myths and assumptions that make a better world seem unattainable. To that end, this essay endeavors to explore some tools to help us unshackle our imaginations and increase the momentum of the global justice movements' process of creating a political space to fundamentally redesign the global system.
On a final note of introduction I wish to clarify that most of the ideas presented in this essay are neither new nor truly my own. Ideas by their nature quickly cross-pollinate and grow beyond any individual's role in their articulation. All activists owe a great debt to shared experience. I personally am indebted to many seasoned activists and theorists from across numerous movements who have shared their thoughts and helped me deepen my analysis. Likewise, all of these ideas are a work-in-progress. They are intended as tools to spark discussion and encourage debate, and it is my sincerest hope that they will generate more questions than they answer. Questions are always more radical than answers.
The Doomsday Economy
We live in a dangerous time, an urgent time, a time of profound crisis. Ecologically speaking it is an apocalyptic time defined by the sixth mass extinction of the earth's species,[2] the destruction of the last wilderness areas, and the forced assimilation of the planet's few remaining earth-centered cultures. Every ecosystem, every traditional culture, and every subsistence economy is on the chopping block as the global corporatizers force their consumer monoculture "development" model (read antidevelopment) upon the entire world. Corporate capitalism's drive toward global domination has literally pushed the life support systems of the planet to the point of collapse.
More and more people are recognizing that we are at a turning point. The corporate takeover -- the latest offensive in the 500-plus-year conquest of the planet by Western culture -- is being met with massive resistance around the world. However, the elite planners and architects of the global economy seem incapable of hearing their multitude of critics and are continuing to push toward total commodification, assimilation, and a global corporate state.
Over the last few years, as corporate power has begun to undermine the economic self-determination and political sovereignty of even the over-consumers of the global North, resistance has grown more visible in the heart of it all -- the United States. Unprecedented coalitions have formed, and different movements have been uniting in creative mass protest to slow the pace of corporate globalization. But slowing things down is one thing, replacing the doomsday economy with a democratic, just, and ecologically sane world is another.
The global system is mutating. Although it remains deeply rooted in its history of colonial genocide, corporate power grabs, and ecological devastation, the structure has changed dramatically over the past generation. The biggest shift has been the rise of the speculative economy. As the world financial sector has been deregulated, with many countries forced to drop limits on investment, there has been a dramatic transition in economic priorities from the production of real goods to a global casino economy based on high- risk, short-term speculation. In 1986 the world's foreign exchange markets were handling nearly $200 billion a day. By 1998 this figure had grown eightfold to $1.5 trillion dollars every day![3] Since the entirety of world trade is estimated to be worth about US $6.5 trillion a year,[4] that means that five days of currency transactions surpasses the value of an entire year of world trade. But the most important aspect of this so-called "financial revolution" is that the massive numbers represent growth in the speculative sector of the economy. Financial speculation has accelerated to the point that by the year 2000, for every $1 of international investment facilitating trade in real goods, $9 were being spent on short-term speculation.[5]
An understanding of the rise of the speculative economy is key to debunking the neoliberal myth of growing prosperity. The reality is that none of the money circulating in the speculative economy feeds anyone, clothes anyone, nor does it provide anyone with meaningful jobs. Rather, the speculative economy is mostly just a way for rich people -- through their corporate institutional proxies -- to use the money they already have to make more. Moreover, this massive speculative economy is a powerful destabilizing force that threatens local economies and ecosystems, since speculation is the opposite of sustainability and encourages a deeper disconnect between ecological realities (limits, natural cycles of production, etc.) and the arbitrary mechanics of financial manipulation.
Since 1980 the total value of the planet's financial assets (money in stocks, bonds, bank deposits, and cash) has increased sevenfold, from $12 trillion in 1980 to $80 trillion in 2000.[6] These statistics are supposed to represent the "rising tide that lifts all boats" and the "miracle of economic growth" that is the basis for the politicians' promise of prosperity. But anyone (especially those not brainwashed by the arcane logic of conventional economics) can see that surely seven more earths haven't been created over the last two decades -- so where did all this new "wealth" come from?
Once we cut through the numbers games and semantics we recognize that what economists call economic growth is really the liquidation of the natural wealth of the planet. Almost literally, they are destroying the natural economy of living forests to make an economy of disposable paper on which they print money to tell themselves how rich they are. It is a true doomsday economy, incapable of seeing the natural systems that sustain life as anything other than resources to be extracted. The flawed accounting of the speculative economy hides the horrible truth that what the corporate globalizers call "progress" is really the earth's going-out-of-business sale.
Our strategies must be informed by the fact that we're not fighting that colloquialism once called in activist parlance "The Man" -- these days we're fighting "The Machine." This machine is the culmination of the pathological world-view that has hard-wired patriarchy, white supremacy, capitalist domination, and ecological illiteracy into the global operating system. The rich, white (self-congratulatory) men who have always benefited from global domination continue to do so, but ultimately they have created a runaway machine that is beyond even their own control.
==============================================================
SIDEBAR: A Few Notable Characteristics of the Doomsday Economy
* Corporatization and increasingly centralized control
* Reliance on coercion (both physical and ideological) to maintain control
* Drive to commodify all aspects of life
* Community fragmentation/cultural decay (replacement of lived experience with representation-image-based mass culture, television addiction, increasing alienation)
* Elevation of consumerism to the center of public life
* Increased mechanization and blind faith in technology
* Fetishization of speculative/financial wealth
* Distorted accounting that masks the liquidation of ecological and social capital
* Pathological values/flawed assumptions
* Undermining of planetary life support systems, accelerating ecological collapse
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Naming the System (Global Pathology)
In this era of escalating global crisis one of the most important roles radicals can play is to help build a common analysis of the system's flawed design. Not by imposing some kind of dogmatic vanguardism of a single analysis, but rather by creating the political space for a critical mass of people to define the problems they face in their own lives in a systematic way that allows the imagining of fundamental change. We don't have to convince people that something is wrong -- as corporate control becomes more blatant and the ecological crisis worsens, the system is doing much of the work to discredit itself. We must, however, help people to imagine alternatives that go beyond tinkering with the symptoms to actually dismantling and redesigning the global system.
Radicals have always struggled to build oppositional power by naming the system. If only it were as easy as putting "Capitalism" or "Corporate Rule" or "Algae Bloom Civilization/Insane World" on a banner, we'd have won the battle by now. But naming the system isn't merely a semantic or intellectual exercise. Rather, it is the revolutionary process through which a critical mass of people recognize the deadly design flaws of the current social order. The process of "naming" is our way of revealing the hypocrisy, brutality, and idiocy of the corporate-controlled world in order to build the popular consciousness necessary to inspire transformative action.
One of the beauties of the recent global uprisings has been their ability to look beyond tactical, cultural, and ideological differences to see a unifying commitment to structural change. The better we articulate the fundamental flaws of the current world order the more we will see links between the many types of resistance that are springing up to confront the doomsday economy.
A useful description of our current system can be found in the science of pathology, the branch of medical study that examines the nature of disease. The modern system is pathological on many levels, but the disease that most closely corresponds to the global crisis is the quintessential modern pathology -- cancer. Cancer is not merely a metaphor but a literal diagnosis of the doomsday economy.[7]
Cancer is a perversion in the biological systems of the human body -- our internal ecosystem -- when a cell goes haywire and forgets its own boundaries and its own mortality. The infected cell lives forever, dividing and replicating itself without limits until it finally overwhelms the entire biological system of which it is a part. This disease, now so common at the cellular level, is a chillingly apt description of what is happening at the macro level -- the emergence of a pathological world system.
Corporate power is a cancer in the body politic. Corporations are the institutional embodiment of the perverted values system of modern capitalism -- shaped through the historic lens of white male supremacy to be antidemocratic, exploitive, and incapable of respecting ecological limits. The corporation is a machine that blindly focuses on one function: the maximization of profits. As the elites attempt to institute de facto global corporate rule with their neoliberal free trade agenda, the cancer is metastasizing throughout the host -- planet earth.
We can use this analogy to learn about the pathological nature of the corporate takeover by examining four ways in which cancer operates in our physical bodies.
1. Cancer is a perversion by definition. Cancer usurps the function of the cell away from the collective interest of the organism and into an illusory self-interest separate from the host. Corporations are the manifestation of a similar perversion in modern culture -- alienation from nature and the failure to recognize that our collective self- interest is tied to the overall health of the biosphere. The corporate paradigm is incapable of seeing the ecological reality, the interdependence between humans and ecosystems that define the real limits of the economic sphere. It defines itself around unlimited growth and exists through its desire to expand, consolidate power, and subvert any limits placed upon its ability to maximize profits. Like the cancer cell, it forgets that it is part of and dependent upon a larger biological system
2. Cancer rewrites the rules. Cancer infects the cell's genetic instructions to make the cell operate separately from the rest of the organism. This is exactly what corporate elites have done, first in America and then around the world: rewritten the laws to limit democratic tendencies and to consolidate power. Since 1886, when corporations achieved legal "personhood" in the United States through judicial fiat, the corporate form has become the preferred method for elites to organize their wealth and rationalize their seizure of public property and assets.[8] Corporations continue to undermine the regulatory framework and to subvert democratic decision making with campaign finance corruption, influence peddling, and public relations campaigns. Freed from its historic limits, the corporation has risen to become the defining institution of the modern world. The ideology of privatization has facilitated the corporatization of every aspect of life. International trade, health care, schools, prisons, even the building blocks of life itself -- our genetic material -- are all being gobbled up as corporations become the de facto tool of governance. Corporate pathology has become so ingrained that the Bretton Woods Institutions (World Bank, IMF, WTO) now overtly force rule changes to favor corporations over the public interest. The essence of the doomsday economy is that the same corporations who profit from destroying the planet are being allowed to write the rules of the global economy. Structural adjustment is the macroeconomic equivalent of cancer reprogramming a cell.
3. Cancer masquerades as the host. Since cancer is not an outside invader but instead a perversion within the body's existing cells, our immune system fails to recognize it as a threat. The body's defenses fail to attack the cancer because the cancer masquerades as part of the body. This is probably cancer's most important quality for informing our strategies because it is central to understanding how the corporate takeover has managed to become so advanced without triggering a stronger backlash. Corporate rule masquerades as democracy. The elites use the symbols, trappings, and language of democracy to justify control while corporations hijack the democratic form without the democratic function. This process conceals the deepening values perversion -- ecological illiteracy masquerades as "market forces," monopoly capitalism masquerades as "free trade," and doomsday economics masquerade as "economic growth."
4. Cancer kills the host. Cancer's suicidal destiny is a product of its initial perversion. If not confronted, cancer inevitably metastasizes, spreading throughout the body and killing the host. This is exactly what the corporate pathology is doing to the biosphere. Spread across the planet by waves of colonizers, from the conquistadors to the resource extraction corporations to the International Monetary Fund, the corporate system is on the brink of killing the host -- the biological and cultural diversity of life on the planet. People's ability to govern their own lives is sacrificed along the way since corporate rule is antithetical to real democracy. By definition, corporate decision making must operate within the narrow, short-term interests of their shareholders. Corporations are not wealth-generating machines as the American mythology would have us believe, but rather wealth-consolidating machines. Corporations extract the biological wealth of the planet, liquidating our collective natural heritage in order to enrich a tiny minority. The corporate drive to shorten the planning horizon, externalize costs, and accelerate growth has pushed the life support systems of the planet to the brink of collapse.
The Control Mythology: Consume or Die
At the center of the ever-growing doomsday economy is a perverse division of resources that slowly starves the many while normalizing overconsumption for the few. Maintaining control in a system that creates such blatant global injustice relies on the age-old tools of empire: repression, brutality, and terror. Multinational corporations have long since learned how to "constructively engage" with repressive regimes and put "strong central leadership" to work for their profit margins. Whether it's U.S.-approved military dictatorships or America's own ever-growing incarceration economy, the naked control that is used to criminalize, contain, and silence dissent among the have-nots is obvious.
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