Showing posts with label scarcity. Show all posts
Showing posts with label scarcity. Show all posts

Friday, 11 May 2012

Growthbusters - the trailer


The 98 minute doc GrowthBusters: Hooked on Growth examines cultural assumptions that prevent us from reacting rationally to over-population and over-consumption. Details at growthbusters.org.

Why is it so difficult to talk about? Why is "economics" more important than clean air, water, and the earth of our children and grandchildren? Why do we vote in leaders to subsidize dirty growth at any cost, destroying quality of life and increasing taxes?

We worship at the Church of Growth Everlasting. Undeterred by the facts, we’re on a collision course powered by denial and the myth that growth brings prosperity.

In fact, our dominant economic model provides neither happiness or prosperity for the 99%. But that’s good news; it means a shift to a sustainable model will be good for us. We’ll be happier and more prosperous!

Before we can tranform ourselves to true sustainability, we must become self-aware, recognize the source of our growth addiction. In GrowthBusters we hear from leading thinkers of our time – scientists, sociologists, economists – who separate fact from superstition.

Thursday, 23 June 2011

If the World were a village of 100 people -- by Donella Meadows

Copied from miniature-earth.com

The text that originated The Miniature Earth was first published on May 29, 1990 with the title "State of the Village Report", written by Donella Meadows. Nowadays Sustainability Institute, through Donella's Foundation, carries on her ideas and projects. The text used here has been modified. The statistics have been updated based on specialized publications and mainly reports on the world's population provided by The UN, PRB and others. See Wikipedia: Donella Meadows' career as an ecological thinker.

Sunday, 23 January 2011

Food Sovereignty -- by Via Campesina and other NGOs

photo: World Forum, Nyéléni, Mali 2007
The Our World Is Not For Sale coalition formed around this statement in opposition to the stalemated Doha round of the WTO in 2001, and was updated in 2003. It has been signed by many NGOs and is one of the clearest statements of their aims. Corporate lobbies still push to complete the Doha round, inserting it in the UN agenda for the Rio+20 conference of 2012.

Priority to Peoples' Food Sovereignty

WTO out of Food and Agriculture

Food and agriculture are fundamental to all peoples, in terms of both production and availability of sufficient quantities of safe and healthy food, and as foundations of healthy communities, cultures and environments. All of these are being undermined by the increasing emphasis on neo- liberal economic policies promoted by leading political and economic powers, such as the United States (US) and the European Union (EU), and realised through global institutions, such as the World Trade Organisation (WTO), International Monetary Fund (IMF) and the World Bank (WB). Instead of securing food for the peoples of the world, these institutions have presided over a system that has prioritised export-oriented production, increased global hunger and malnutrition, and alienated millions from productive assets and resources such as land, water, fish, seeds, technology and know-how. Fundamental change to this
global regime is urgently required.

People’s Food Sovereignty is a Right

In order to guarantee the independence and food sovereignty of all of the world’s peoples, it is essential that food is produced though diversified, community based production systems. Food sovereignty is the right of peoples to define their own food and agriculture; to protect and regulate domestic agricultural production and trade in order to achieve sustainable development objectives; to determine the extent to which they want to be self reliant; to restrict the dumping of products in their markets, and; to provide local fisheries-based communities the priority in managing the use of and the rights to aquatic resources. Food sovereignty does not negate trade, but rather, it promotes the formulation of trade policies and practices that serve the rights of peoples to safe, healthy and ecologically sustainable production.

Governments must uphold the rights of all peoples to food sovereignty and security, and adopt and implement policies that promote sustainable, family-based production rather than industry-led, high- input and export oriented production. This in turn demands that they put in place the following measures:

I. Market Policies
- Ensure adequate remunerative prices for all farmers and fishers;
- Exercise the rights to protect domestic markets from imports at low prices;
- Regulate production on the internal market in order to avoid the creation of surpluses;
- Abolish all direct and indirect export supports; and,
- Phase out domestic production subsidies that promote unsustainable agriculture, inequitable land tenure patterns and destructive fishing practices; and support integrated agrarian reform programmes, including sustainable farming and fishing practices

II. Food Safety, Quality and the Environment
- Adequately control the spread of diseases and pests while at the same time ensuring food safety;
- Protect fish resources from both land -based and sea-based threats, such as pollution from dumping, coastal and off-shore mining, degradation of river mouths and estuaries and harmful industrial aquaculture practices that use antibiotics and hormones;
- Ban the use of dangerous technologies, such as food irradiation, which lower the nutritional value of food and create toxins in food;
- Establish food quality criteria appropriate to the preferences and needs of the people;
- Establish national mechanisms for quality control of all food products so that they comply with high environmental, social and health quality standards; and,
- Ensure that all food inspection functions are performed by appropriate and independent government bodies, and not by private corporations or contractors;

III. Access to Productive Resources
- Recognise and enforce communities' legal and customary rights to make decisions concerning their local, traditional resources, even where no legal rights have previously been allocated;
- Ensure equitable access to land, seeds, water, credit and other productive resources;
- Grant the communities that depend on aquatic resources common property rights, and reject systems that attempt to privatise these public resources;
- Prohibit all forms of patenting of life or any of its components, and the appropriation of knowledge associated with food and agriculture through intellectual property rights regimes and
- Protect farmers', indigenous peoples’ and local community rights over plant genetic resources and associated knowledge – including farmers' rights to exchange and reproduce seeds.

IV. Production-Consumption
- Develop local food economies based on local production and processing, and the development of local food outlets.

V. Genetically Modified Organisms (GMOs)
- Ban the production of, and trade in genetically modified (GM) seeds, foods, animal feeds and related products;
- Ban genetically modified foods to be used as food aid;
- Expose and actively oppose the various methods (direct and indirect) by which agribusiness corporations such as Monsanto, Syngenta, Aventis/Bayer and DuPont are bringing GM crop varieties into agricultural systems and environments; and,
- Encourage and promote alternative agriculture and organic farming, based on indigenous knowledge and sustainable agriculture practices.

VI. Transparency of Information and Corporate Accountability
- Provide clear and accurate labelling of food and feed-stuff products based on consumers' and farmers' rights to access to information about content and origins;
- Establish binding regulations on all companies to ensure transparency, accountability and respect for human rights and environmental standards;
- Establish anti-trust laws to prevent the development of industrial monopolies in the food, fisheries and agricultural sectors; and,
- Hold corporate entities and their directors legally liable for corporate breaches of environmental and social laws, and of national and international laws and agreements.

VII. Specific Protection Of Coastal Communities Dependent On Marine And Inland Fish
- Prevent the expansion of shrimp aquaculture and the destruction of mangroves;
- Ensure local fishing communities have the rights to the aquatic resources;
- Negotiate a legally binding international convention to prevent illegal, unregulated and unreported fishing;
- Effectively implement international marine agreements and conventions, such as the UN Fish Stocks Agreement; and,
- Eradicate poverty and ensure food security for coastal communities through equitable and sustainable community based natural resource use and management, founded on indigenous and local knowledge, culture and experience.

Trade Rules Must Guarantee Food Sovereignty

Global trade must not be afforded primacy over local and national developmental, social, environmental and cultural goals. Priority should be given to affordable, safe, healthy and good quality food, and to culturally appropriate subsistence production for domestic, sub-regional and regional markets. Current modes of trade liberalisation, which allows market forces and powerful transnational corporations (TNCs) to determine what and how food is produced, and how food is traded and marketed, cannot fulfil these crucial goals.

“No” to Neo-liberal Policies in Food and Agriculture

The undersigned denounce the ‘liberalisation' of farm product exchanges as promoted through bilateral and regional free trade agreements, and multilateral institutions such as the IMF, the World Bank and the WTO. We condemn the dumping of food products in all markets, and especially in Third World countries where it has severely undermined domestic production. We condemn the attempts by the WTO and other multilateral institutions to sell all rights of aquatic resources to transnational consortiums. Neo-liberal policies coerce countries into specialising in agricultural production in which they have a so-called “comparative advantage” and then trading along the same lines. However, export orientated production is being pushed at the expense of domestic food production, and production means and resources are increasingly controlled by large transnational corporations. The same is occurring in the fishing sector. Fishing communities are losing their rights of access to fisheries, because access has been transferred to industrial corporations, such as PESCANOVA. Those TNCs have consolidated a great part of the production and of the global fishing commerce.

Rich governments continue to heavily subsidise export oriented agricultural and fisheries production in their countries, with the bulk of support going to large producers. The majority of taxpayers’ funds are handed out to big business – large producers, traders and retailers – who engage in unsustainable agricultural, fisheries and trading practices, and not to small-scale family producers who produce much of the food for the internal market, often in more sustainable ways.

These export-oriented policies have resulted in market prices for commodities that are far lower than their real costs of production. This has encouraged and perpetuated dumping, and provided TNCs with opportunities to buy cheap products, which are then sold at significantly higher prices to consumers in both the North and the South. The larger parts of important agricultural and fisheries subsidies in rich countries are in fact subsidies for corporate agri-industry, traders, retailers and a minority of the largest producers.

The adverse effects of these policies and practices are becoming clearer every day. They lead to the disappearance of small-scale, family farms and fishing communities in both the North and South; poverty has increased, especially in the rural areas; soils and water have been polluted and degraded; biological diversity has been lost, and natural habitats destroyed.

Dumping

Dumping occurs when goods are sold at less than their cost of production. This can be the result of subsidies and structural distortions, such as monopoly control over markets and distribution. The inability of current economic policy to factor in externalities, such as the depletion of water and soil nutrients and pollution resulting from industrial agricultural methods, also contribute to dumping. Dumping under the current neo-liberal policies is conducted in North-South, South-North, South-South and North-North trade. Whatever the form, dumping ruins small-scale local producers in both the countries of origin and sale.

For example:

Imports by India of dairy surpluses subsidised by the European Union had negative impacts on local, family based dairy production.

Exports of industrial pork from the USA to the Caribbean proved ruinous to Caribbean producers;

Imports by Ivory Coast of European pork at subsidised prices are three times lower than the production costs in Ivory Coast;

Chinese exports of silk threads to India at prices far lower than the costs of production in India has been seriously damaging for hundreds of thousands of farmer families in Southern India; and,

On one hand the import of cheap maize from the US to Mexico – the centre of the origin of maize – ruins Mexican producers; on the other hand the export of vegetables at low prices from Mexico to Canada ruins producers in Canada.

Dumping practices must to be stopped. Countries must be able to protect their home markets against dumping and other trade practices that prove damaging to local producers. Exporting countries must not be allowed to dump surpluses on the international market, and should respond to real demands for agricultural goods and products in ways that do not undermine domestic production, but rather support and strengthen local economies.

There is no ‘World Market’ of Agricultural Products

The so called ‘world market’ of agricultural products does not exist. What exists is, above all, an international trade of surpluses of milk, cereals and meat dumped primarily by the EU, the US and other members of the CAIRNS group. Behind the faces of national trade negotiators are powerful TNCs, such as Monsanto and Cargill. They are the real beneficiaries of domestic subsidies and supports, international trade negotiations and the global manipulations of trade regimes. At present, international trade in agricultural products involves only ten percent of total worldwide agricultural production and is mainly an exchange between TNCs from the US, EU and a few other industrialised countries. The so called ‘world market price’ is extremely unstable and has no relation to the costs of production. It is far too low because of dumping, and therefore, it is not an appropriate or desirable reference for agricultural production.

The Older Siblings of the WTO: The World Bank and The IMF

The World Bank and the International Monetary Fund (IMF) are the older siblings of the WTO and serve as domestic arms of the WTO regime in developing countries. They have played significant roles in weakening agricultural autonomy, dismantling domestic self-sufficiency, creating famines and undermining food sovereignty. Their structural adjustment programmes – now called poverty reduction programmes – have created and entrenched policy induced poverty across the developing world. Hardest hit by these policies are those who rely on agriculture and the natural environment for their livelihood and survival.

Despite mounting evidence to the contrary, the Bank and Fund are unchanged in their belief that “global integration” of domestic agriculture systems and “market access” are the best avenues to reduce poverty. Developing countries are exhorted to undertake reforms in their respective agr iculture sectors, which include dismantling of agriculture subsidies, deregulation of pricing and distribution, privatisation of agriculture support and extension services, provision of greater market access to
foreign producers and removing all barriers to international agriculture trade. However, the Bank and Fund are unable to force the rich countries of the OECD to the same. As a result, Bank -Fund policies entrench inequalities among the developed and developing world and reproduce colonial structures of production and distribution.

Privatisation, liberalisation and deregulation are the hallmarks of the World Bank-IMF approach to development and are necessary conditions in all Bank -Fund lending programmes. Despite fierce criticism from numerous farmers’ organisations, academics and independent researchers, the Bank continues to support “market assisted land reform” and the creation of “functioning land markets” as a key rural development strategy. Bank-Fund policies mandate the transformation of subsistence based, community oriented and self-sufficient agriculture systems to commercial and market dependent production and distribution systems. Food crops are replaced by cash crops for export, and communities and societies are compelled to rely on external markets that they have no control over for food security. Furthermore, the emphasis on export crops has led to increased dependence on harmful and costly chemical inputs that threaten soil, water and air quality, biodiversity, and human and animal health, while providing greater profits for large agribusiness and chemical corporations.

The commercialisation of agriculture has resulted in the consolidation of agriculture land and assets in the hands of agribusiness and other large commercial entities, displacing small-scale and family farmers off their lands to seek employment in off-farm activities, or as seasonal labour in the commercial agriculture sector. Most farmers in developing countries are steeped in debt as a result of increasing input costs and falling farm-gate prices for their products. Many have mortgaged their land and assets to repay old debts, and in several cases have lost their lands altogether. An equally large number have moved to contract farming for large agribusiness in order to hold on to whatever assets they have left. This has resulted in widespread migration of farming families, the creation of new pockets of poverty and inequality in rural and urban areas, and the fragmentation of entire rural communities.

The World Bank and the IMF threaten the wealth, diversity and potential of our agriculture. Agriculture is not simply an economic sector, it is a complex of ecosystems and processes that include forests, rivers, plains, coastal areas, biodiversity, human and animal habitats, production, distribution, consumption, conservation, etc. Bank-Fund policies are creeping into every one of these areas. In order to protect our agriculture, the World Bank and the IMF must be removed from food and agriculture altogether.

The World Trade Organisation Dismisses Calls for Reform

The WTO is undemocratic and unaccountable, has increased global inequality and insecurity, promotes unsustainable production and consumption patterns, erodes diversity and undermines social and environmental priorities. It has proven impervious to criticisms regarding its work and has dismissed all calls for reform. Despite promises to improve the system made at the Seattle Ministerial Meeting in 1999, governance in the WTO has actually become worse. Rather than addressing existing inequities and power imbalances between rich and poor countries, the lobby of the rich and powerful in the WTO is attempting to expand the WTO’s mandate to new areas such as environment, labour, investment, competition and government procurement.

The WTO is an entirely inappropriate institution to address issues of food and agriculture. The undersigned do not believe that the WTO will engage in profound reform in order to make itself responsive to the rights and needs of ordinary people.

The WTO is attempting to establish rules to protect foreign investments of fleets that operate in national waters, and is pressuring the governments to yield exclusive fishing rights to the international consortiums. Therefore, the undersigned are calling for all food and agricultural concerns to be taken out of WTO jurisdiction through the dismantling of the Agreement on Agriculture (AoA) and removing or amending the relevant clauses on other WTO agreements so as to ensure the full exclusion of food and agriculture from the WTO regime. These include: the Agreement on Trade Related Intellectual Property Rights (TRIPs), Sanitary and Phytosanitary measures (SPS), Technical Barriers to Trade (TBT), Quantitative Restrictions (QRs), Subsidies and Countervailing Measures (SCM) and the General Agreement on Trade in Services (GATS).

Agriculture: A Deadlock at the World Trade Organization

In February 2003, the WTO released the controversial and unacceptable Harbinson Draft proposal, written by General Council Chairman, Stuart Harbinson, to restructure world agricultural production and trade. Modalities are the terms of reference and conditions upon which member states will make binding commitments in the WTO of their agriculture sectors. However, trade-offs in this sector will be linked to other WTO negotiations. All member states were suppose to come to agreement on the Modalities text by March 25-31, but they did not. Members are also expected to draft their commitments in this agreement by the WTO Ministerial in Cancun in September 2003, but they may not be able to reach an agreement by then.

The US and the Cairns Group (a bloc led by Australia and other developed countries, which never reflects the interest of developing countries) are lobbying for more aggressive cuts in agricultural tariffs, claiming that the Harbinson Text is inadequate, but both are content with the proposed domestic support. The European Commission (EC) has the most trouble with the domestic support cuts proposed. Although the European Union does not endorse the Harbinson modalities, there are some commonalties between it and the EC proposal to reform the Common Agriculture Policy. The lack of proposals to fundamentally address the level and nature of US domestic support has been forgotten, because of widespread criticism against the EC. India is in agreement with the EC on its caution against steep tariff reductions. As a result, India is finding itself squeezed from both the Cairns developing countries and the US. India is hoping for 1) a much milder tariff reduction formula; and, 2) a strong permanent Strategic Product (SP) provision and a temporary Special Safeguard Mechanism (SSM) against import surges, for developing countries only. The SP and the SSM are a major concern for many developing countries that simply cannot afford to liberalise many of their agriculture sectors and even wish to raise their tariffs in certain vulnerable areas.

The proposed modalities still allow developed countries to retain significant levels of trade-distorting domestic support. The GATT-UR provisions on domestic support are maintained, providing protection to payments exempted under the Green Box, where a significant portion of the trade-distorting subsidies of developed countries have been transferred. For example, the direct payments under the Green Box, which have the same net effect of boosting farm production was not subjected to removal despite calls from developing countries for such.

The modalities on market access did not address the main inequity in the provision that forced many developing countries to tarify and lower their tariffs substantially, while developed countries retained high tariffs through tariff peaks and escalation. If developed countries reduce their high tariffs to an average of 60% over 5 years, and developing countries 40% over 10 years, the former will have higher tariff protection than developing countries whose tariffs have already been reduced to very low levels or even to zero at the start of implementation.

Finally, the provisions for special and differential treatment for developing countries remain inconsequential, as they can hardly redress the existing inequities in trade stemming from the agreement, itself. The provision for a minimal tariff reduction of 10% for products specified by developing countries as strategic to food security and rural development ignores the fact that many of these countries have already bound their agricultural tariffs to very low levels.

We, the undersigned, reject the Harbinson Text. Rather than redressing the imbalances and inequities inherent in the AOA, it enunciates modalities that will further intensify trade in agriculture; ensures protection of trade-distorting agricultural support and subsidies in developed countries; and entrenches control of transnational corporations in global agricultural production and trade.

A Role for Trade Rules in Agricultural and Food Policies?

Trade in food can play a positive role, for example, in times of regional food insecurity, or in the case of products that can only be grown in certain parts of the world, or for the exchange of quality products. However, trade rules must respect the precautionary principle to policies at all levels, recognise democratic and participatory decision making, and place peoples' food sovereignty before the imperatives of international trade.

An Alternative Framework

To compliment the role of local and national governments, there is clear need for a new and alternative international framework for multilateral regulation on the sustainable production and trade of food, fish and other agricultural goods. Within this framework, the following principles must be respected:

1. Peoples' food sovereignty;
2. The rights of all countries to protect their domestic markets by regulating all imports that undermine their food sovereignty;
3. Trade rules that support and guarantee food sovereignty;
4. Upholding gender equity and equality in all policies and practices concerning food production;
5. The precautionary principle;
6. The right to information about the origin and content of food items;
7. Genuine international democratic participation mechanisms;
8. Priority to domestic food production, sustainable farming and fishing practices and equitable access to all resources;
9. Support for small farmers and producers to own, and have sufficient control over means of food production;
10. Support for open access of traditional fishing communities to aquatic resources;
11. Effective bans on all forms of dumping, in order to protect domestic food production. This would include supply management by exporting countries to avoid surpluses and the rights of importing countries to protect internal markets against imports at low prices;
12. Prohibition of biopiracy and patents on living matter - animals, plants, the human body and other life forms - and any of its components, including the development of sterile varieties through genetic engineering; and,
13. Respect for all human rights conventions and related multilateral agreements under independent international jurisdiction.

The undersigned affirm the demands made in other civil society statements, such as Our World is Not for Sale: WTO-Shrink or Sink , and Stop the GATS Attack Now. We urge governments to immediately take the following steps:

1. Cease negotiations to initiate a new round of trade liberalisation and halt discussions to bring 'new issues' into the WTO. This includes further discussions on such issues as investment, competition, government procurement, biotechnology, services, labour and environment.
2. Cancel further trade liberalisation negotiations on the WTO’s AoA through the WTO’s built-in agenda.
3. Cancel the obligation of accepting the minimum importation of 5% of internal consumption; all compulsory market access clauses must similarly be cancelled immediately.
4. Undertake a thorough review of both the implementation, and the environmental and social impacts of existing trade rules and agreements (and the WTO's role in this system) in relation to food, fisheries and agriculture.
5. Initiate measures to remove food and agriculture from under the control of the WTO through the dismantling of the AoA and through the removal or amendment of relevant clauses in the TRIPS, GATS, SPS, TBT and SCM agreements. Replace these with a new Convention on Food Sovereignty and Trade in Food,Agriculture and Fisheries.
6. Revise intellectual property policies to prohibit the patenting of living matter and any of their components and limit patent protections in order to protect public health and public safety;
7. Halt all negotiations on GATS, and dismantle the principle of “progressive liberalisation” in order to protect social services and the public interest;
8. Implement genuine agrarian reform and ensure the rights of peasants to crucial assets such as land, seed, water and other resources;
9. Promote the primary role of fish harvesters’ and fish workers’ organisations in managing the use of aquatic resources and oceans, nationally and internationally.
10. Initiate discussions on an alternative international framework on the sustainable production and trade of food, agricultural goods and fisheries products. This framework should include:

* A reformed and strengthened United Nations (UN), active and committed to protecting the fundamental rights of all peoples, as being the appropriate forum to develop and negotiate rules for sustainable production and fair trade;
* An independent dispute settlement mechanism integrated within an international Court of Justice, especially to prevent dumping and GM food aid;
* A World Commission on Sustainable Agriculture and Food Sovereignty established to undertake a comprehensive assessment of the impacts of trade liberalisation on food sovereignty and security, and develop proposals for change. This would include agreements and rules within the WTO and other regional and international trade regimes, and the economic policies promoted by International Financial Institutions and Multilateral Development Banks. Such a commission could be constituted of and directed by representatives from various social and cultural groups, peoples’ movements, professional fields, democratically elected representatives and appropriate multilateral institutions;
* An international, legally binding Treaty that defines the rights of peasants and small producers to the assets, resources and legal protections they need to be able to exercise their right to produce. Such a treaty could be framed within the UN Human Rights framework, and linked to already existing relevant UN conventions;
* An International Convention that replaces the current Agreement on Agriculture (AoA) and relevant clauses from other WTO agreements and implements within the international policy framework the concept of food sovereignty and the basic human rights of all peoples to safe and healthy food, decent and full rural employment, labour rights and protection, and a healthy, rich and diverse natural environment and incorporate trading rules on food and agriculture commodities.

***
See also Wikipedia on food sovereignty, dumping, Doha round, and critique of UN Rio+20 policy in QEWnet.

Saturday, 5 June 2010

Urban Farms & Fisheries -- from DailyKos

Published 29 May on DailyKos, part of a Feeding America series by Patriot Daily News Clearinghouse.

Millions of Americans need more nutritious and affordable food that can address problems of hunger, malnutrition, obesity and poverty. Yet, critics whine that our food stamp program for 40 million people that now costs $73 billion a year is "part of a long-term expansion in welfare and related programs." Chris Edwards from libertarian Cato institute says that "some government figures show that only 10 million people have a serious problem with hunger," yet the "number of people on food stamps is four times higher than the number of people with a serious hunger problem."

Guess it depends on how you define "serious problem with hunger." Here are some dismal stats [Canada's statistics are similar -- Ed.]:

* Percentage of high-poverty schools has increased from 12% to 17% according to a Department of Education report released this week: The percentage of schools where "students are eligible for free or reduced price lunch" has increased "from 12 to 17 percent between the 1999-2000 and 2007-2008 school years, even before the current recession was fully felt."

* 16.6 million American children live in homes with some level of hunger.

* 25% of American children did not have enough food in 2007 but lived in households that earned too much money to qualify for any government food assistance.

* 50% of all children and 90% of African-American children will need to use food stamps before their 18th birthday.

* Child hunger costs the U.S. economy $28 billion each year due to "health care, lost productivity, education system impacts, and charity system expenses."

* Pluto pointed out this week that 50 million Americans are malnourished:

Apparently, of the 300,000,000+ people in the United States, approximately 100,000,000 of them are poor -- and half of them are malnourished:

100 million people, fully one-third of the entire U.S. population, are at or below "200% of the federal poverty line of $21,834 for a family of four", which is a needs-measure made lame by the fact that no family of four can actually comfortably live on such a low annual income.

Not everyone qualifies for food stamps and food banks, as noted today by noweasels, continually face the pressures of finding enough food to feed the increasing number of Americans who need food. Additional supplementary means are needed to provide everyone with their human right to nutritious food each day.

Michelle Obama asked Will Allen of Growing Power to join her when she launched an initiative to end childhood obesity. That's because Allen started a food justice program to provide "fresh, nutritious, affordable ford to inner city residents" in those "food deserts" where big grocery chains have abandoned neighborhoods.

Growing Power uses aquaculture, or the "symbiotic cultivation of plants and aquatic animals in a re-circulating system." A fishery of Tilapia and Yellow Perch is used to fertilize a variety of crops in greenhouses at an urban farm in Milwaukee. In 2008, the Great Lakes Water Institute delivered 10,000 young (three-month old) yellow perch to Growing Power's urban farm in Milwaukee to test this indoor fish-farming system.


Using gravity for transport, water from the fish tank is drained into a gravel bed for filtration:

Here, beneficial bacteria break down the toxic ammonia in fish waste to Nitrite and then to Nitrogen, a key nutrient for plant development. On the gravel bed, we also use watercress as a secondary means of water filtration.

The filtered water is then pumped from the gravel bed to the crop growing beds. Then the water flows from the growing crop beds back to the fish tank. This is how it works:

Allen's Market Basket program provides weekly deliveries of produce to neighborhoods in Milwaukee, Madison and Chicago. Prices range from $9 to $28 for around 20-25 pounds of 12-15 varieties of produce that is designed to feed 2-4 people throughout the week.

There are so many additional benefits. Communities are brought together, old warehouses in cities are transformed into indoor fisheries and greenhouses, jobs are created and the perch population is restored. In the mid-1990s, the perch population in Lake Michigan collapsed partially due to an invasion of zebra mussels that hitchhiked on the hulls of ships.

Another program called Urban Farming creates community-based farms nationwide and so far has "planted the equivalent of 1,000 garden plots -- 20 feet by 20 feet" that bring entire communities together from all generations as well as benefitting the environment with more green. A video at the link shows the community spirit of song and dance at the groundbreaking ceremonies.

Urban Farming allows poor communities and local food banks to obtain nutritious food:

This organization has turned almost 20 derelict properties in Detroit into urban farms. Through community support and partnerships with local business, these properties are now community gardens where needy residents can grow and pick their own fresh fruits and vegetables. Any leftover food from the gardens is donated to local food banks.

In 2005, the Detroit Urban Farming program provided one ton of food to food banks and community members. This is not the first time that urban farms sustained our nation:

Urban Farming wants to eradicate hunger in this generation's lifetime, Sevelle said. There is precedent; 20 million Americans grew victory gardens during World War II and grew 40 percent of the nation's produce supply.

A recent survey showed that "South Bronx suffers the highest hunger rate of any congressional district in the country. More than 36% of residents lack enough money for food." Now they have a new community farm on a 400-square-foot plot to feed themselves in a healthy, sustainable manner.

Gardening, on the other hand, means fresh air and exercise, and teaches kids about science, math, cooperation and patience, as well as yielding healthy foods, he said.

The broccoli, collard greens and tomatoes grown at the farm will be harvested for residents of the community, with any excess donated to food kitchens, said Ritz.

For neighborhoods that don't yet have access to urban farming programs, there is container gardening (resources and guide sheets provided at link) that uses a variety of sources, including old bathtubs to grow sweet potatoes.

Michelle Obama has been working hard to show that we have a food crisis in this nation of hunger, malnutrition and obesity. Local groups are also working hard to build the infrastructure to grow and distribute food. But America needs to realize that our food crisis is not limited to 40 million people receiving food stamps.

Thursday, 21 May 2009

Corporate land grabs in Africa

Not a land grab, a refugee farm in Darfur: United Methodist Relief photo
The International Food Policy Research Institute has just released a
detailed report on huge corporate purchases of land in some of the poorest countries in Africa. In the next food crisis, huge profits can be made, while millions starve. Some secret agreements came to light during last month's rebellion in Madagascar. See more details in the IFPRI food blog and Geoffrey York's report on what he calls "the new colonialism" in the Globe and Mail 5 May 09.

As startling as the facts is the source: IFPRI could hardly be more official, headquartered on Washington's K Street, headed by a conservative Australian economist, financed by governments and foundations, one of 15 CGIAR research centres stuffed with academic agricultural specialists, some of whom have supported GMOs. That such a source would sound the alarm of a massive threat to the global commons and food security speaks volumes. Many of the land grabs are European carbon fund investments, the new casino of the financiers. Africa is not the only target: see IFPRI map “Land Grabbing” by Foreign Investors in Developing Countries and Stephen Leahy "Global land rush" in IPS News 5 May 09 citing deals in Pakistan, Phillipines, Burma, China and Latin America. Grain has an even longer list (Nov 2008), backed by a blog of clippings.

The semi-official IISD, in Thirst for distant lands (May 2009, pp.11-18) warns that such leases constitute "property" under international trade law. A host country trying to stop subsequent environmental damage due to chemicals, loss of water or food supply, could face $million lawsuits from the "owner" similar to NAFTA chapter 11.

Here are some of the African deals reported by IFPRI (One hectare = 2.47 acres).

Angola
Lonrho (UK) rice lease: 25,000 hectares

Democratic Republic of Congo
China biofuel oil palm plantation: 2.8 million hectares

Egypt
Jenat (Saudi) barley, wheat and livestock feed: 10,000 hectares

Ethiopia
India $4-billion (U.S.): in flower-growing and sugar estates
Dubai World Trading Co. tea: 5,000 hectares
Flora EcoPower (Germany) biofuel: 13,000 hectares
Sun Biofuels (UK) jatropha, a biofuel crop: extent unknown
Saudi land lease: $100-million (U.S.)

Kenya
Qatar fruit and vegetable lease: 20,000 hectares

Madagascar
Daewoo (South Korea) corn: 1.3 million hectares, cancelled when the scandal broke.
Varun International (India) rice: secret lease of 465,000 hectares

Malawi
Djibouti land lease, extent unknown

Mali
Libya lease for rice: 100,000 hectares

Mozambique
China proposed $800-million (U.S.) for rice, cancelled after protests rose.
Skebab (Sweden) biofuel: 100,000 hectares
Sun Biofuels (UK) jatropha biofuel: extent unknown

Nigeria
Trans4mation Agric-tech Ltd. (UK): 10,000 hectares.
China (unknown company rice: 10,000 hectares

Sudan
Egypt wheat land: 2 million tons a year
Jordan leases for livestock and crops: 25,000 hectares
Kuwait: a "giant" strategic partnership, details unknown
Qatar set up a joint holding company in agriculture
Saudi Arabia lease for wheat, vegetables, and livestock: 10,000 hectares
South Korea lease for wheat: 690,000 hectares
United Arab Emirates lease for food crops: 30,000 initially, seeking another 378,000 hectares

Tanzania
Saudi Arabia proposal for 500,000 hectares
China rice lease: 300 hectares
CAMS Group (UK) sweet sorghum biofuel land purchase: 45,000 hectares
Sun Biofuels (UK) jatropha biofuel: 5,500 hectares

Zambia
China jatropha proposal: 2 million hectares.

Thursday, 15 January 2009

The poor of the earth - Nina Simone

Her song "Aint got no...I've got life" celebrates the pride of the poor.

Ain't got no home, ain't got no shoes
Ain't got no money, ain't got no class
Ain't got no friends, ain't got no schoolin'
Ain't got no work, ain't got no job
Ain't got no money, no place to stay...

Ain't got no father, ain't got no mother
Ain't got no children, ain't got no sisters or brothers
Ain't got no earth, no faith, no touch, no God,
Ain't got no love...

Ain't got no wine, ain't got no cigarettes...
Ain't got no earth... no water... no food... no home,
Ain't got no clothes, no job, no nothin'...
And I ain't got no love...

And what have I got?
What have I got that nobody can take away?

I got my hair, on my head, my brains, and my ears
My eyes, my nose, and my mouth,
I got my smile

I got my tongue, my chin, my neck, my boobies
My heart, my soul and my back
I got my sex

I got my arms, my hands, my fingers,
My legs, my feet, my toes, and my liver
I got my blood.

I've got life...
I've got headaches and toothaches and bad times too like you...

I've got life -- I've got my freedom and my heart -- I've got life!
*****
For her variations on these lyrics see LyricsMode and Nina Simone Web. See also Nina Simone's life in Wikipedia.

Saturday, 10 January 2009

En el tercero mundo la crisis no es nueva - Adriano González, UNICEF

Nicaragua: foto por Teresa Tomassoni, Friends World Program, Long Island University entrevista hecha por El Periódico de Guatemala al Representente de UNICEF Adriano González:
¿Cómo vislumbra la situación económica del país? – ...en todo el mundo, la gente sufrirá crisis por la pérdida de empleos. En estos casos es cuando la niñez es la que más sufre. En Guatemala, la mitad de los niños sufre de desnutrición crónica, por eso son más pequeñitos de lo que deberían ser y esto también redunda en la pérdida de la capacidad intelectual. Un impacto de la crisis económica sería espantoso. Guatemala es el cuarto país del mundo y el primero de América Latina con desnutrición crónica.
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¿Se prevé entonces un futuro sombrío? – El Gobierno ha dado pasos importantes como la educación gratuita, pero si las familias necesitan más recursos puede haber necesidad de sacar a los niños y a las niñas de la escuela para que ayuden a sus familias. Esto puede llevar a un aumento de trabajos peligrosos, pornografía y prostitución infantil.
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¿Se perciben ya los efectos? – Ya se observa un aumento de migración de adolescentes de forma interna. Las remesas también están bajando. Los países que recibían migrantes favorecen a sus conciudadanos. Se come menos al día y el perfil de lo que comen también cambió. Las tortillas cada vez son más pequeñas. Incluyen menos proteínas en su dieta.Tenemos otro probema, que ante la falta de oportunidades de empleos para jóvenes y adolescentes, ciertos comportamientos delictivos puedan parecerles rentables. Se percibe que la crisis afecta más al medio urbano desfavorecido.
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¿Qué acciones se deben implementar? – Hay planes nacionales como el de la estrategia nacional para combatir la desnutrición crónica, que deberá ser financiado de manera suficiente. Hay que crear una red para proteger a los menores. Estamos organizando con el INE un sistema de estadística y monitoreo para ver qué impacto se tiene.
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¿Es suficiente el presupuesto? – En algunos aspectos ha aumentado algo en términos absolutos en sectores de educación y salud.
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¿Qué sector es el más afectado? – La percepción de la crisis es más fuerte en el medio urbano desfavorecido. El Programa Mundial de Alimentos detectó que hay más nuevos pobres en sectores de clase media a zona de pobreza, y zona de pobreza absoluta aproximadamente 1 millón 200 mil personas. Esto puede ir cambiando, son mediciones basadas en los ingresos de la gente. Sin embargo, en el casco urbano hay poca ayuda– Se han dado pasos muy importantes como los comedores solidarios. Se deben incrementar los recursos para programas como este.
*****
Ver tambien UNICEF Voices of youth, Red Regional de Adolescentes Comunicadores (LACVOX) y mensajes de otros países en español; in English, Latin America / Caribbean youth network LACVOX and other life stories, Tulane University study Street Children in Guatemala.

Wednesday, 7 January 2009

The ubuntu economy - by the World Council of Churches

photo: a Millenium Villages project Ubuntu is an age-old African word meaning humaneness, respect, generosity, caring, sharing and harmony with all creation. As an ideal it promotes cooperation between individuals, cultures and nations. The English terms "commonwealth" or "right sharing" cover some but not all of its meanings. The Zulu proverb umuntu ngumuntu ngabantu translates as "we become a person through persons," or more deeply, "I am because we are".

Extract from section 8, WCC Synthesis of Discussions 25-26 June 2007 in Geneva, Switzerland:

"The ubuntu economy does not promote private ownership; everyone in the community has access to resources according to his/her needs. It is an economy of "enough". In addition to relationality (which is in line with feminist ethical thought), redistribution of resources and restoration are very much part of the ubuntu economy.

"While the neoliberal market economy is based on principles of self-interest and competition, the ubuntu economy is based on cooperation and solidarity... does not define wealth solely in terms of income. It is imbedded in relationships among and between peoples and the earth. More specifically, it advances a non-utilitarian connection with the earth.

"...the ubuntu economy is not the same as communism and socialism. For one, it is not a state-imposed or legislated way of living. Rather, it is more of a consciousness of how one's way of living affects others.

"In more practical terms, ubuntu is manifested in the community-based social security systems that still thrive in African villages. Without these systems, African people would not have been able to function and survive wars, famines and other natural disasters, the economic hardships accompanying structural adjustment imposed by international financial institutions, and the HIV-AIDs pandemic, among others. However, current government reforms – based on Western enlightenment and neoliberal economic thought – are increasingly undermining these community-based social security systems.

"Notions of ubuntu are present not just in the continent of Africa, but in many traditional and indigenous communities and in other societies (including in the West). These expressions, however, have been weakened, resulting in today's clear and pressing challenges: rising inequality and massive ecological destruction.

"A major limitation of the ubuntu economy is its present confinement to the micro level. Important questions arise: how do we translate ubuntu principles into macro structures, e.g. global trade and financial systems? How can we prevent the abuse of power especially at this level (e.g. in light of the Eastern European socialist experience and also from an ecological vantage)? How do we elaborate the concept of ubuntu given new developments in the international arena, e.g. emerging South-South relationships? In short, how can we be more innovative?

"As churches, one of our key tasks is to find the signs of hope, and these are usually at the micro level. We must continue to raise and communicate these peoples' stories."
*****
See also Ubuntu philosophy in Wikipedia and in an article by Dirk J. Louw; work of the youth group Ubuntu in Soweto-Thokoza, South Africa, involving green jobs, ecotourism and community gardens; the UN Millenium Villages Project started in 2004 by economist Jeffrey Sachs and now active in Ethiopia, Ghana, Kenya, Malawi, Mali, Nigeria, Rwanda, Senegal, Tanzania and Uganda, combining aid, food, healthcare, education, earthcare, and community consultation; Judge J.Y. Mokgoro, Ubuntu and the Law in South Africa; and at a global level, Ubuntu World Forum of Civil Society Networks, founded in 2001. World Council of Churches made a Nov 2007 Dar es Salaam declaration For an ubuntu experience in global economy as part of a continuing PWE world consultation.

Thursday, 4 December 2008

Hometown security - a review of Pat Murphy's Plan C

Megan Quinn of The Community Solution speaks of her visit to Cuba, Peak Oil, the opportunity to create the communities we want, warning we must move to a low-energy lifestyle, that biofuels will not save us.


Pat Murphy, Plan C: Community Survival Strategies for Peak Oil and Climate Change (Gabriola Island B.C., New Society Publishers, 2008).

Civilization as we know it is coming to an end – a good thing, Gandhi might say. Personal recycling will never solve the climate crisis. Even if Americans reduced garbage to zero, they could not achieve the reduction of CO2 by 80% by 2050 needed to stop disastrous global warming (see Bill McKibben's 350.org).

Plan A is business as usual, the quickest route to ecosystem collapse. Plan B is the dream of a green technological fix without giving up infinite growth and consumerism. Plan C is for “curtailment and community" (radically deep cuts in consumption, and a cooperative, convivial post-carbon way of life). Plan D is die-off, nature's answer to any species that exceeds the earth's carrying capacity. Murphy takes this possibility seriously, but his is not a World Without Us exultation about Gaia's revenge on sinful humanity. Pat Murphy is a former computer whiz in aerospace and energy, builder of energy efficient homes, co-writer and producer of the documentary Power of Community: How Cuba Survived Peak Oil. As director of CommunitySolution.org since 2003 he has been urging Americans to deal with peak oil and climate change. Plan C is also a manifesto of the rapidly growing (re)localization movement, aka permaculture, post-carbon, food security (CSA), transition towns, eco-villages.

Not an easy read, his book crunches the numbers from recent scientific studies. It is superbly indexed, for those who need access to the statistics. For instance, world per capita CO2 emission is about 4 tonnes/year, which must be reduced to less than one tonne by 2050. But the average American produces 19.61 tonnes and our level is rising fast! Data in chapters 5 and 6 demolish the consumerist illusions of tech fixes. Mechanized agriculture needs 10 boe (barrel of oil equivalents) to produce 1 calorie; a generation ago it used 1/5 boe per calorie. New green buildings? “too big, very expensive, one-of-a-kind, architect designed,” needed are retrofits and radical cuts beyond mere conservation. He tells the sad story of the Energy Star thermostat – energy-efficient it was not. The private car? A dodo. The fuel cell (flex, hybrid, electric, hydrogen) has been “10 years away for 35 years” -- a mirage. Biofuels, solar, wind, hydrogen-electric, nuclear, cannot solve the coming energy shortage, nor the oxymorons of sustainable development, Zero Energy buildings (50% not 0%), clean coal, and CSS which he calls “carbon bequestration”.
Consider writing this clause into your will: to my darling children. I, being of unsound mind, leave to you my personal legacy of 3,000,000 pounds of CO2 and a few hundred thousand pounds of plastic, glass and miscellaneous toxins; guard them well. And I also leave you a few hundred pounds of plutonium. Be particularly careful with the plutonium. Think of me and remember I loved you even though it may not look that way.
We must also abandon our addiction to fossil fuels, the religion of economic growth, consumerism and rising inequity at home and abroad. The American way of life and Peak Empire have brought us war, hatred, free trade as a rationale for controlling weaker nations, a fortress mentality, recurring world financial and energy crises. Plans A and B guarantee they will continue.

What then must we do? Chapter 13 on "food health and survival" can be summed up in Michael Pollan's advice: don't eat too much, avoid processed foods, eat organic and mostly plants. More to the point, it shows in detail how our habits of production, transportation, cooking and nutrition must be transformed. And in the coming mindshift, community must replace consumerism. Learn from Cuba and Kerala, which provide high education levels, food security and free healthcare.
Values of novelty, comfort, convenience, ease, fashion, indulgence, luxury and competition... must give way to different values such as cooperation, temperance, prudence, moderation, conviviality and charity... those who desire to make the transition successfully with minimal risk must start now to toughen and strengthen themselves physically and psychologically for difficult times to come such people would be more compared to live in a future that is poorer in material goods but richer in spiritual, psychological and community benefits.
Kick the media habit, urges Chapter 15, pointing out how our entertainment teaches consumption, competition and violence, dumbs us down, protects us from reality, and nourishes our illusions:
  • America's military superiority is a source of pride....
  • Our suffering is most important...
  • Patriots are willing to fight... shame on any who disagree.
  • Might makes right (if we can take it, it's ours).

Housing (currently responsible for 39% of US CO2): cut heat loss and wasteful appliances, insulate, share space, and retrofit. Chapter 10 has a whole panoply of suggestions. Chapter 11 on transportation argues that mass transit and bicycles, though desirable, cannot meet the challenge of US sprawl; it proposes computerized rideshares, a “smart jitney” which already exists in several parts of the world (for instance, zipcar.com). It would not have scheduled routes, but operate anywhere anytime and anyplace, and allow persons to input preferences, e.g. women could request rides with other women. Murphy meets concerns about security, safety and privacy. What must change is the car culture of power, speed, force – and road rage.

Chapters 16-17 suggest steps toward hometown and neighborhood security: by localizing food, power generation, manufacturing, investment and banking. Quality of life must replace quantity. What are the characteristics of this new low-energy lifestyle?

- community...assumes friendliness
- a feeling of belonging, being at home
- gardening, studies, the arts
- unity and cohesion: people assume they will be cared for if they are in need of help
- mutual concern and mutual assistance: as the fossil economy wanes, a large non-cash sector will emerge
- civic responsibility, joint ownership, shared tasks and bees
- celebrations, traditions and rituals

Though Plan C quotes recent studies by policy wonks, this closing vision is reminiscent of Marge Peircy's novel Woman on the Edge of Time (1976).

Other classics of the localization movement:
EF Schumacher Small Is Beautiful (1973), Wendell Berry The Unsettling of America (1977) and "The idea of a local economy" (online, 2001), Bill Mollison Designer's Manual (1988), Michael Albert and Robin Hahnel Looking Forward (1991), John Kortzman Building Cities from the Inside Out (1997), Richard Douthwaite Short Circuit (1998), Colin Hines Localization (2000), Michael Shuman Going Local (2000), Christopher and Dolores Nyerges Extreme Simplicity (2002), Jim Merkel Radical Simplicity (2003), Daniel Holmgren Permaculture (2003 or online), Bill McKibben Deep Economy (2004), this Richard Heinberg Powerdown (2005), James Kunstler The Long Emergency (2005) and his novel World Made by Hand (2008), Michael Pollan The Omnivore' s Dilemma (2006), Vandana Shiva, Earth Democracy (2006), Alisa Smith and JB MacKinnon The 100 Mile Diet (2007), Rob Hopkins The Transition Handbook (2008 or on wiki), Chris Carlsson Nowtopia (2008), Andrew Simms From the Ashes of the Crash (2008), Lyle Estill Small Is Possible (2008), Lisa M. Hamilton Deeply Rooted (forthcoming). Orion magazine articles. See also "bioregionalism" by Great River, Wikipedia, and resources at ecofeminism.net, ibiblio.org and worldchanging.com

Tuesday, 24 June 2008

The "giant triplets of racism, extreme materialism, and militarism" - by Brian Corr

Brian Corr is on the National Peacebuilding Committee of the American Friends Service Committee, and a founder of the Civil Liberties Task Force, and Northeast People of Color Network. A key organizer in Jobs with Justice, Technology for Social Change, and the Obama campaigns, he heads the National Peace Action board, national Fair Economy Action Fund and the (Massachusetts) Commonwealth Education Project. The "giant triplets" quotation is from the 1967 Beyond Vietnam speech by Rev Martin Luther King Jr.Last week in Cambridge, Mass. I took part in a forum, Uniting the Green and Peace Movements Via Neighborhood Organizing along with Robin Chase, the founder of Zipcar and of GoLoco.org.

We were asked to talk about "how networks of neighbors can strengthen the Green and Peace movements and help grow a powerful, united movement." Robin Chase, Polly Allen, and I were asked to offer visions for building links between Peace and Green initiatives, followed by a group conversation.

Robin reflected thoughtfully about how she founded Zipcar (a U.S.-based car-sharing program similar to Communauto: you can learn more about it at www.Zipcar.com) and has now founded GoLoco as a web-based ride-sharing program. Both of these came from the incredible waste of capacity, fuel, and resources that goes into producing, acquiring, using, and maintaining millions of cars that remain idle most of the time -- and that when they are used often have 3, 4, or 5 empty seats.

I went on to discuss how fear and scarcity keep our North American society focused on acquiring more, being afraid of losing what we already have, and believing that we don't have enough to go around -- so that we consume and hoard with reckless abandon.

I want to share some of that here as a basis for looking at how we might think about these issues, and discuss a moral and spiritual vision for a new economy, while remembering the underlying goal of connecting and uniting these movements.

...What is the underlying worldview that is the foundation of how power – and privilege – function in our society? I understand power in our society as being exercised in systemic and systematic ways – and I see it manifested in the same framework that Rev. Martin Luther King, Jr. used when he spoke of the "giant triplets of racism, extreme materialism, and militarism."

We are – by far – the most militarized society on the planet. We spend more than the rest of the world combined on war. We drive military vehicles – the Hummer – down our highways, guzzling $150 worth of gasoline at every fill-up. We have a national fetish about guns – and violence in general – and we consume endless TV shows and movies about the police, hospitals, criminals and the courts, the military, and war. We watch football and think of it in completely military metaphors. Coverage of the Olympics is basically profiles of our warrior-athletes followed by listings and highlights of how many Americans "won gold."

Meanwhile, our minds are numbed by so-called reality shows, "infotainment" instead of news, and the latest escapades – or even just the mundane details of their lives – of actors and pop "musicians."

Here, in the United States of America, we are – by far – the most militarized society on the planet. We spend more than the rest of the world combined on guns, tanks, bombs, and war. We drive military vehicles – the Hummer – down our highways, guzzling $150 worth of gasoline at every fill-up. We have a national fetish for guns – and for violence in general – and so we consume countless TV shows and movies about the police, about hospitals, about murder and criminals and lawyers and the courts, and about the military and war.

We compulsively watch football and describe it in completely military metaphors. Coverage of the Olympics, self-described as "representing the best of humanity, where nations put aside their differences to celebrate athletic grace and achievement " in the U.S. consists profiles of our proud warrior-athletes followed by listings of victories over lesser nations and people, accompanied by sound-bite-size highlights of how many "Americans won gold."

In "These United States," although we live in the wealthiest nation on the planet – with the largest and most powerful military by far – our political discourse is dominated by the politics of scarcity and fear. Politicians and governments so often speak of cutting budgets and reducing services for "those less fortunate" – i.e., those who live at the margins of our vast wealth – that politically it's "common sense" that we can't afford to provide healthcare for the 50 million people in our nation who don't have it – while spending $700 billion each year on the military.

The fact that the U.S. dominates the world's wealth and receives a huge share of its benefits mitigates the desire – or even the ability to see the need to change our society – and this also plays itself out in sexism, racism, classism, and all the other "isms" – collectively "oppression" – all play out here.

We are a nation that lives in self-imposed poverty and in fear: fear of the future, fear of the unknown, fear of our neighbors, and fear even of ourselves. Moreover, most "Americans" feel that they are (currently, today, right now) victims of the one "ism" that matters – terrorism, or at least that they are very likely to become victims of terrorism at any moment.

The fact that the U.S. dominates the world's wealth and receives a huge share of its benefits mitigates the desire – or even the ability to see the need to change our society – and this also plays itself out in sexism, racism, classism, and all the other "isms" – collectively "oppression" – all play out here.

We are a nation that lives in self-imposed poverty and in fear: fear of the future, fear of the unknown, fear of our neighbors, and fear even of ourselves. Moreover, most "Americans" feel that they are (currently, today, right now) victims of the one "ism" that matters – terrorism, or at least that they are very likely to become victims of terrorism at any moment.

The claims that our government makes about terrorism (and before that communism) say much more about our own society and history than it does about our so-called enemies. Our government has a reactionary anti-revolutionary stance when it comes to popular, democratic movements for national liberation and self-determination – and has for more than 200 years: Haiti, Cuba, Mexico, the Philippines, the Dominican Republic, Nicaragua, Greece, Indonesia, Vietnam, Chile, Venezuela… perhaps to be followed by Colombia….

— ‧ —

However, let us first turn our attention to racism.

Over one hundred years ago, in 1903, W.E.B Dubois stated, "the problem of the 20th Century is the problem of the color-line." A century later, Dubois' comment remains accurate, though it is also true that the world racial system has changed dramatically over the last 100 years. Yet the roots of that go back much farther.

Let me be clear – racism has never just about white people and people of African descent. In North America, racism cast Native Americans as a people without rights or respect, 500 years ago. In the Southwest, Mexican Americans were subordinated in a racial caste system. In California 100 years ago, Chinese immigrants were "the other." In a time of legal segregation and Jim Crow laws – and of colonial control and apartheid – it seemed clear what racism meant.

Before the civil rights movement, more or less everyone in the United States agreed that there was an institutionalized system of racial inequality, though it focused only on African Americans.

People debated whether this system was just, not whether it existed. Since the mid-1960s, when sweeping federal laws were passed that largely institutionalized formal racial equality—equality under the law—there has been steadily increasing denial of the existence of racism, or at least of structural and institutionalized racism. Many people want to believe that while individual acts of meanness based on racial prejudice persist, racism as a system that oppresses all people of color is a problem of the past.

If we look at the real roots of the war in Iraq – at the ideology of the right wing in this country – it's really a "clash of civilizations" (a code for a clash of the races – Arab and Muslim against Western and Judeo-Christian) far more than weapons of mass destruction. Wherever we look around the world, and in the United States, we see racial inequality, racial hierarchy, and racial subordination. In the United States, the structures of racism affect African Americans, Latinos, Native Americans, dark-skinned immigrants, and other groups of people our society categorizes and treats as subordinate, racially determined groups. We need to recognize that racism remains a deep, persistent, disfiguring fact in the United States and around the world.

However, let me be explicit – the history our nation's wars is the history of an interwoven racism and militarism – what one can refer to as the racialization of war. From the beginnings of colonization of what became the United States through the Civil War through WWII through Vietnam into Iraq and perhaps Iran, there is parallel history.

First, there was more than two centuries of what are often called "Indian Wars" – including some very brutal ones such as the Second Seminole War in Florida from 1835 to 1842: in this war, soldiers used bloodhounds to track down Seminoles, despite public outrage at the thought of what those dogs might do to "women and children." These wars occurred almost without a break until 1890 when the complete subjugation of the indigenous people of the United States was accomplished: commonly referred to as the "Closing of the American Frontier." I will note that "Indian massacres" were just as effective as "undeclared war" and "terrorist attacks" for justifying decades of warfare.

Then in the middle of that period was the Mexican-American War in 1848 (our first war of out-and-out conquest – and it is important to remember that 25 years previous to that In 1824, the United States and Mexico were similar in size and population: Mexico had 6 million inhabitants on 1.7 million square miles of land. The United States had 9.6 million inhabitants on 1.8 million square miles.

In 1898, just eight years after the "Closing of the American Frontier," the Spanish-American War took place. In that war, the U.S. conquest of the Philippines was justified by the need to "Christianize our little brown brothers," according to the President William McKinley: Somehow, our nation seemed to forget that Spanish missionaries had been converting the islands people since the 1570's. The U.S. then began the lesser-know Philippine-American War in 1899 to overthrow the newly declared Philippine Republic. In that three-year war, more than one million Filipinos were killed out of a population of nine million.

Moving forward to World War II brings us to events people are more familiar with: the fact that U.S. citizens of Japanese descent were placed in internment camps, while immigrants from Italy and Germany were never seriously considered a threat. Moreover, we should remember the war propaganda that certainly demonized the leaders of the Germany, Italy, and Japan as evil and ruthless, but never with the same level of dehumanization and "otherness" that was applies to the Japanese.

Then there was Korea, the Dominican Republic, Vietnam, Nicaragua and El Salvador, and the First Gulf War.

And looking, finally, at the Cold War as compared to the "War on Terror," I want to point out that with all of the similarities – if you take a moment to think about all the things that were said about communists, "they don't value human life," "they don't think the way we do," "they hate Freedom," "they are Godless" – how does that compare to what is said about "terrorists" or even generally about "Muslims."

There is one important difference, however. When the enemy was defined as "communism" there was a central leadership, there were communist states, and the definition of "defeating communism" was clear.

With the focus on Terrorism it is decentralized – or should I just say "diffuse" (despite Osama bin Laden and al Qaeda being cast in that role), there is no clear target and no clear definition of victory – especially if you consider that terrorism is a form of warfare rather than a foe – and this allows indefinite and potentially endless war, unlimited militarization, and is combined with racialized fear and the dehumanization of those considered "the enemy."

Next, let us turn our attention to militarism:

Even before September 11, 2001, the U.S. was spending $304 billion a year on direct military spending – 2.5 times more than all of our "adversaries" combined and 41% of the entire world's military spending. Military spending jumped to more than $380 billion by 2003, according to official U.S. government figures. A 2006 report by the Stockholm International Peace Research Institute (SIPRI) shows that the U.S. spent $537 billion on the military in 2005 – fully 48% of global expenditures on the military. This year, in fiscal year 2008, the U.S. is spending more than $700 billion on the military – even as we contemplate cuts to social programs across this nation.

As a result of our government's unilateralist, "pre-emptive" war policy, WE have been paying and continue to pay hundreds of billions of dollars each year for the destruction, occupation, and rebuilding of Iraq. Estimates of the cost of rebuilding Iraq vary between $84 billion and $500 billion, with a few analysts giving figures as high as $1.2 trillion.

These costs are all on top of the increases the Pentagon is already getting. And most of this money is going to – you guessed it – well connected companies like Halliburton, which Vice President Cheney ran before he started running the U.S. Government.

In short order, our government has ushered in a time of insecurity – both globally and locally. Our ever-increasing military expenditures do not create a safer international world. All of us know that diverting vast sums to the Pentagon makes our communities much less secure by shredding our public educational system, overwhelming our health care system, and denying people support and assistance – just when they need it the most.

What we have seen is exactly the creeping militarism that both Prof. Bacevich warned us of – and that President Eisenhower warned us of nearly 50 years ago when he spoke of the dangers of the military-industrial complex.

Now, let us turn our attention to extreme materialism – or what is generally referred to as "consumerism."

Consumerism (often referred to as "choice" in marketing and sales) is also a primary aspect of oppression, and is one of the most insidious ways that power is exercised and maintained in our society.

Most observers – wrongly – assumed that the collapse of the Soviet Union would mean reductions in military spending, and perhaps even militarism, as capitalism went forward relatively unchallenged and globalization made wars counterproductive and unnecessary. But those observations failed to account for why industrialized capitalism and consumerist society thrived when the prime modalities of life and thought were militarism, fear, war-driven – and even war-based – consumption, and the regimentation and depersonalization of what is called progress.

The commodification of culture is extreme today: for example, music is industrially produced, marketed, and consumed – with the loss of traditional songs, histories, customs, folkways, ideas and values, pastimes, musical ability, and the patterns of family, friends, and communities making music together regularly as part of a communal, connected way of life. It is, unfortunately, a worldwide phenomenon.

Marketing, the Internet, and a comforting mythology have fostered a generation of people whose worldview incorporates the idea that they can be agents and subjects through creation of "content" and that they can use the neutral tools of technology and a globalized world to build a modern-day community on the Internet to replace those communities that melt away daily. However, this is a specter, and clearly does not include billions and billions of human beings in these "virtual communities."

So-called "independent voters" often describe themselves as not just blindly or ignorantly voting for whomever they are told to vote for, but instead looking thoughtfully at the candidates (despite the uniformly high rates of undecided voters just before most elections) and voting for the best candidate (generally of the two choices).

Yet this is really a reflection of the binary paradigm of consumerism and "individual choice" – it's less about the lesser of two evils than about Coke and Pepsi, McDonald's or Burger King, etc. – synergistically acting as an overlay on this binary way of thinking and as the underlying worldview that makes a consumerist approach to decision making seem to be valuable, thoughtful, savvy, and – gosh darn it – "American." It also taps into the false individualism that allows people to feel that making a choice in the marketplace about what to obtain is empowering, uniqueness, and self-expression.

Betty Freidan succinctly addressed the appeal of consumerism as a trap and a form of oppression in The Feminine Mystique, where she wrote:

"It meant that I and very other woman I knew had been living a lie, and all the doctors that treated us and the experts who studied us were perpetuating that lie, and our homes and schools and churches and politics and professions were built around that lie. If women were really people--no more, no less--then all the things that kept them from being full people in our society would have to be changed. And women, once they broke through the feminine mystique and took themselves seriously as people, would see their place on a false pedestal, even their glorification as sexual objects, for the putdown it is."

And yet, nearly fifty years later, extreme materialism is destroying the very Earth on which we live – of which we are an integral part – in order for some to more effectively wield power and extract profit from every square inch of the planet.

That we are in a crisis is not in question. As to the question, "When did the crisis start?" there are many possibilities: the end of the Cold War, the beginning of the Cold War, the Depression, or other points in our history that are less examined? The crisis of the 1950s-United States was the dark underbelly of the post-war suburban American Dream; the crisis of 1940s saw the freedoms that women had steadily earned for decades sharply curtailed. That of the 1902s entailed the backlashes against immigrants groups, religious minorities, and African Americans. And so it goes as one looks back through the decades.

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Martin Luther King was already raising the inextricable connections between forms of oppression by 1965: "The Southern aristocracy took the world and gave the poor white man Jim Crow," King lectured from the Alabama Capitol steps, following the 1965 march on Selma. "And when his wrinkled stomach cried out for the food that his empty pockets could not provide, he ate Jim Crow, a psychological bird that told him that no matter how bad off he was, at least he was a white man, better than a black man."

After the collapse any sort of broader Movement in the 1970 – however loosely connected and broadly defined – reformers and even many radicals retreated into single-issue or constituency-based focuses. But whereas in the 1960s there was a growing consciousness that the different problems in society had common roots, entailing radical analyses and necessitating radical approaches, now there was an acknowledgement of the common roots of oppression (or at the very least the overlapping, interrelated, and mutually reinforcing nature of many issues).

Yet that acknowledgement was primarily the precursor to the explanation or proclamation that one needs to be focused, follow one's passion, and take care of one's own. Simply proclaiming that "it's all connected" often seemed to obviate any need to articulate a coherent worldview to explain the world or to build a framework and infrastructure that could support radical efforts for societal transformation.

Today this continues more pragmatically in calls to be, it is seen as being effective, focused, strategic, and realistic. However, this trend has reduced the potential for any sort of radical movement in Western societies. One exception has been the World Social Forum project in Brazil and India and its smaller incarnations in Europe and the U.S. The potential of this effort in the U.S. has barely been realized through regional social forums and the first U.S Social Forum in 2007 – but the effort has begun. At the same time, the obstacles and barriers to replicating the experiences of Brazilian and Indian movements are huge.

The most significant challenge is the powerful hegemony that dominates our aspirations, our imaginations, and our expectations. The overwhelming sense – even dread – that the U.S government, the corporations, the globalized economy, the military-industrial complex and its weapons of mass destruction are nearly irresistible is crippling. This was true during the Vietnam War, when the anti-war movement was having an incredible impact on society and the U.S. government, while at the same time the Movement was constantly reevaluating and changing its tactics to address its perceived failures and slowly falling into despair.

This is subjugation not just of the will, but of the imagination, of the possibilities, and it can mislead us, "over-radicalize us," or make us simply give up. This is how power operates on the deepest level in our society

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As an organizer by trade and inclination, I always believe I need to leave people with at least a few suggestions for directions that we can take as individuals – and as a society.

As we examine power, privilege, and how to re-ground that in a spiritual way – and in a way that allows us to live and work with integrity, there is much to consider.

In the same way that the two grand traditions of Western European political and social philosophy in the nineteenth century – liberalism and its offshoot Marxist socialism – framed much of the political debate, discourse, and direction in the world during the twentieth; the political and social philosophies of militarism and pacifist liberation as articulated, tested, and developed in the twentieth century are playing that role in the twenty-first century.

Each of these traditions has secular and spiritual branches, but the spiritual ones have been sublimated by and deprecated within the dominant discourses of society: the hegemony of the secular has tempered the apocalyptic and supremacist strains of liberalism and militarism, and at the same time it has pushed the prophetic and mystical aspects of socialism and pacifist liberation out of sight and out of mind for most.

This can be seen in how leadership is assigned to and inscribed upon an individual such as Martin Luther King, while the prophetic and spiritual nature of his writing and spoken words and his deeply held nonviolence are obscured and hidden. King has been repackaged as non-threatening and safe (e.g., the "I Have a Dream" speech) or even as a reactionary, with his words used to attack affirmative action in the name of a false and empty equality – and rebranded as the seller of Apple computers and iPods and Hallmark cards. Then there is the depoliticization and deracination of radical and activist women from Helen Keller to Ella Baker to Rosa Parks; virtually erasing the black, religious cofounder and leader Pauli Murray – first from the history (and then from the focus) of NOW and the broader feminist movement and elevating Betty Freidan and Gloria Steinem as the "great men" of post-war American feminism.

I submit that the prophetic and mystical aspects of socialism and pacifist liberation can and must frame the project of creating a moral, just, sustainable, and viable global society.

To put in a slightly different way, the task for this century is to recapture and articulate the "radical project of the twentieth century," even as it evolves into new forms and aspects through deepened analysis, engagement, and praxis.

The Rev. Martin Luther King called for this as he continued to deepen his analysis – perhaps most famously in his April 4, 1967 speech at the Riverside Church. In this speech, usually called, "Beyond Vietnam: A Time to Break Silence", Dr. King linked the fight for peace to the fight for civil rights and created a movement that aimed to destroy both war and inequality.

"Since I am a preacher by trade, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is at the outset a very obvious and almost facile connection between the war in Vietnam and the struggle I, and others, have been waging in America.

"A few years ago there was a shining moment in that struggle. It seemed as if there was a real promise of hope for the poor – both black and white – through the poverty program. There were experiments, hopes, new beginnings.

"Then came the buildup in Vietnam and I watched the program broken and eviscerated as if it were some idle political plaything of a society gone mad on war, and I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money like some demonic destructive suction tube. So I was increasingly compelled to see the war as an enemy of the poor and to attack it as such."

Prof. Dale Bryan of the Peace and Justice Studies Program at Tufts University has written of that speech and placed it in its historical and political context.

"This initial sermon was immediately considered by some of his closest friends, and since by many historians, to have been his virtual death warrant. One year later to the day, April 4, 1968, Rev. King was murdered in Memphis while supporting city sanitation workers during their strike for fair wages and better working conditions, for what is now considered environmental justice.

"It is during that last year of his life, when he preached about the immorality of the war and the 'spiritual death' awaiting America from the government's massive investments in militarism rather than in social needs and, that he became inconvenient.

Rev. King saw that his work for racial justice would never succeed without economic justice and without global justice. With remarkable accuracy and prescience, his analysis of the historical context for our war on Vietnam led him to challenge Americans to forgo empire as a way of life, to transform ourselves, and our society."

Starting with the historical reality that Europeans conquered and colonized most of the world, we must connect the history of people of color and racial oppression to the history of "whiteness" and military conquest. We need to examine and articulate how race, militarism, and consumerism – rather than just discrimination and war – shape U.S. history, society, and the dominant militaristic worldview that is used to scare, intimidate, divide, and dominate people. This is not to minimize the importance of confronting and eliminating all forms of discrimination and oppression in our society, including patriarchy, but it is necessary to acknowledge the specific historical nexus of racism and militarism in the formation of the United States, as well as our global society.

Just as importantly, it is unlikely that we can reframe the role of government – and of militarism, the military, and war – unless we challenge racism and the ways in which war, terrorism, religion, and race have been linked. At the same time, the challenge we face is how to enough build political power to truly transform our militaristic society, and move to a society based on deeply democratic and egalitarian structures and practices.

I want to end with a short excerpt from the founding document of SNCC – the Student Nonviolent Coordinating Committee – written nearly 50 years ago – in 1960:

"Through nonviolence, courage displaces fear; love transforms hate. Acceptance dissipates prejudice; hope ends despair. Peace dominates war; faith reconciles doubt. Mutual regard cancels enmity. Justice for all overthrows injustice. The redemptive community supersedes systems of gross social immorality."
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Comment by David Millar: see also the King philosophy, previous blog articles about local currencies and relocalization, green jobs, peacework, the environmental costs of war, military-industrial lobbies, meditative poems on my great grandchildren and reconstituting the world, the views of native peoples. A wiki for Building a Culture of Peace has just been set up by Canadian Quakers.