The Vision Thing | The Nation


The Vision Thing

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In an attempt to build a stable political structure to advance the movement between protests, Danaher has begun to fundraise for a "permanent convergence center" in Washington. The International Forum on Globalization, meanwhile, has been meeting since March in hopes of producing a 200-page policy paper by the end of the year. According to IFG director Jerry Mander, it won't be a manifesto but a set of principles and priorities, an early attempt, as he puts it, at "defining a new architecture" for the global economy.

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Naomi Klein
Naomi Klein
Naomi Klein’s new book, This Changes Everything: Capitalism vs. the Climate, will be published this September by...

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What if, instead of accepting a future of climate catastrophe and private profits, we decide to change everything?

The climate crisis has such bad timing, confronting it not only requires a new economy but a new way of thinking.

Like the conference organizers at the Riverside Church, however, these initiatives will face an uphill battle. Most activists agree that the time has come to sit down and start discussing a positive agenda--but at whose table, and who gets to decide?

These questions came to a head at the end of May when Czech President Vaclav Havel offered to "mediate" talks between World Bank president James Wolfensohn and the protesters planning to disrupt the bank's September 26-28 meeting in Prague. There was no consensus among protest organizers about participating in the negotiations at Prague Castle, and, more to the point, there was no process in place to make the decision: no mechanism to select acceptable members of an activist delegation (some suggested an Internet vote) and no agreed-upon set of goals by which to measure the benefits and pitfalls of taking part. If Havel had reached out to the groups specifically dealing with debt and structural adjustment, like Jubilee 2000 or 50 Years Is Enough, the proposal would have been dealt with in a straightforward manner. But because he approached the entire movement as if it were a single unit, he sent those organizing the demonstrations into weeks of internal strife that is still unresolved.

Part of the problem is structural. Among most anarchists, who are doing a great deal of the grassroots organizing (and who got online way before the more established left), direct democracy, transparency and community self-determination are not lofty political goals, they are fundamental tenets governing their own organizations. Yet many of the key NGOs, though they may share the anarchists' ideas about democracy in theory, are themselves organized as traditional hierarchies. They are run by charismatic leaders and executive boards, while their members send them money and cheer from the sidelines.

So how do you extract coherence from a movement filled with anarchists, whose greatest tactical strength so far has been its similarity to a swarm of mosquitoes? Maybe, as with the Internet itself, you don't do it by imposing a preset structure but rather by skillfully surfing the structures that are already in place. Perhaps what is needed is not a single political party but better links among the affinity groups; perhaps rather than moving toward more centralization, what is needed is further radical decentralization.

When critics say that the protesters lack vision, what they are really saying is that they lack an overarching revolutionary philosophy--like Marxism, democratic socialism, deep ecology or social anarchy--on which they all agree. That is absolutely true, and for this we should be extraordinarily thankful. At the moment, the anticorporate street activists are ringed by would-be leaders, anxious for the opportunity to enlist them as foot soldiers for their particular cause. At one end there is Michael Lerner and his conference at the Riverside Church, waiting to welcome all that inchoate energy in Seattle and Washington inside the framework of his "Politics of Meaning." At the other, there is John Zerzan in Eugene, Oregon, who isn't interested in Lerner's call for "healing" but sees the rioting and property destruction as the first step toward the collapse of industrialization and a return to "anarcho-primitivism"--a pre-agrarian hunter-gatherer utopia. In between there are dozens of other visionaries, from the disciples of Murray Bookchin and his theory of social ecology, to certain sectarian Marxists who are convinced the revolution starts tomorrow, to devotees of Kalle Lasn, editor of Adbusters, and his watered-down version of revolution through "culture-jamming." And then there is the unimaginative pragmatism coming from some union leaders who, before Seattle, were ready to tack social clauses onto existing trade agreements and call it a day.

It is to this young movement's credit that it has as yet fended off all of these agendas and has rejected everyone's generously donated manifesto, holding out for an acceptably democratic, representative process to take its resistance to the next stage. Perhaps its true challenge is not finding a vision but rather resisting the urge to settle on one too quickly. If it succeeds in warding off the teams of visionaries-in-waiting, there will be some short-term public relations problems. Serial protesting will burn some people out. Street intersections will declare autonomy. And yes, young activists will offer themselves up like lambs--dressed, frequently enough, in actual lamb costumes--to the New York Times Op-Ed page for ridicule.

But so what? Already, this decentralized, multiheaded swarm of a movement has succeeded in educating and radicalizing a generation of activists around the world. Before it signs on to anyone's ten-point plan, it deserves the chance to see if, out of its chaotic network of hubs and spokes, something new, something entirely its own, can emerge.

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