ecosocialism

By Don Fitz - Climate and Capitalism, Jun 24, 2014

Disclaimer: The views expressed here are not the official position of the IWW (or even the IWW’s EUC) and do not necessarily represent the views of anyone but the author’s.

Continuing the  debate on extractivism in Latin America. Don Fitz says it highlights different views on what type of society we are working to build and how we plan to get there.

Previous articles in this discussion:

• Federico Fuentes: The dangerous myths of ‘anti-extractivism’
• Matt Ford, Nicole Fabricant: Two views of ‘extractivism’ and ‘buen vivir’

Don Fitz  is editor of Green Social Thought: A Magazine of Synthesis and Regeneration, which will publish this article in its Fall 2014 issue.

The controversy over extractivism in Latin America has become a lot hotter.  Though social justice and environmental activists have sought a partnership for years, this could become a wedge issue.  The debate is core to our conceptualization of what type of society we are working to build and how we plan to get there.

Historically, social justice advocates have pointed to economic growth as the road to eliminating poverty.  Inspired by authors such as Andre Gunder Frank and Eduardo Galeano, they understood that “underdevelopment” is not a result of Latin American countries’ lagging behind the Europe and the US.  It has flowed from their wealth being drained as they produced raw materials for rich countries. [1, 2]  Could they break out of the “underdevelopment” cycle by keeping the profits from extracted raw materials?

A new generation of Latin American authors has challenged the focus on extractivisim because of the damage is does to indigenous cultures, the environment, and health of current and future generations.  Yet, their challenge is itself being challenged by those who insist that governments such as those elected in Venezuela, Bolivia, Ecuador, Uruguay and Brazil are improving the quality of life of millions of people by retaining a much greater proportion of extracted wealth.

Extraction is the beginning point of economic systems.  It provides the physical basis for production.  Wealth from manufacturing allows for the financing of medical care, education and other social services.  Extraction includes not only critical metals of iron, tin, copper, zinc, gold, lead, manganese, chrome, gold and silver, but also fossil fuels from gas fracking, coal mining and oil drilling (essential for plastics), tree harvesting, crop monocultures, and massive exhaustion of water, both for electrical power and aiding every other type of extraction.

By Natalie Knight - Rabble.ca, June 13, 2014

Disclaimer: The views expressed here are not the official position of the IWW (or even the IWW’s EUC) and do not necessarily represent the views of anyone but the author’s.

The following is a speech by Natalie Knight delivered at "Decolonization 101," a panel organized by Streams of Justice on June 2, 2014. The panel took place at Grandview Baptist Church, Unceded Coast Salish Territories.

I want to acknowledge that we are on occupied and unceded Coast Salish territories which are Tsleil-Waututh, Musqueam, and Skxwú7mesh-ulh Úxwumixw lands.

On February 26 of this year, an Inuk woman named Loretta Saunders was found murdered and dumped on the side of the road in Salisbury, New Brunswick. Her death raised a national conversation about violence against Indigenous women. It is a deeply sad loss, and an acute effect of colonialism. And I also wonder about the reasons why Loretta received a more mainstream response than others or those that can't even be reported, those deaths that are basically sanctioned by the police. Loretta was in university and maybe it was easier for Canada's white-dominated society to recognize her and her violent absence. Maybe an Inuk woman who goes to university is more comprehensible than the over 1,000 missing and murdered Indigenous women who have been documented in the recent RCMP report, and the many Indigenous women still in certain shadows, including those missing and murdered below the colonial border.

In a series of online articles, Indigenous activists and writers expressed outrage, love, and wrote to contextualize Loretta Saunders within a much larger web of daily assault against Indigenous people, particularly Indigenous women, that goes unseen. Siku Allooloo wrote a piece called "From Outrage to Radical Love," which starts by saying: "I've been in a building rage. I am outraged at the status quo, at the overwhelming rate of gender violence and murder suffered by Indigenous women and girls in this country. I am disgusted with the lived experience of that; of gender violence as a pervasive experience that the majority of Indigenous women and young girls face in various forms throughout our lifetimes."

Siku Allooloo goes on to argue for the power of love to bind Indigenous people together in the face of horrific violence. And we definitely need more love. But I want to linger on this "building rage" that she had because I feel it and I don't actually want to transform that rage into anything other than a decolonized class war that finds its power in leadership by militant Indigenous and racialized women.

But looking for Indigenous and racialized women leadership is not ultimately about identity. It's not about just centring some voices who don’t get heard and asking others to be quiet and listen. It's not about making adjustments in representational democracy or ensuring that we have the right ratios of identities in our spaces, it's not just about breaking the visible signs of white supremacy by assimilating some racialized people into spaces that haven't actually changed. Decolonization is instead about breaking the entire system that creates and maintains identity categories that act to severely limit class solidarity. It is also about refusal, dissonance, and an unrelenting commitment to remaking myself, my relationships, and politics along lines that I can't really predict and that won’t be recognized by whatever dominant social structures are around. For me this is the power of decolonization, and in the settler colonial state of Canada, it might be the only way to revitalize class politics that reflect our real lived lives and are relevant to a much larger international class war.