Sunday, July 14, 2013

Why is Evo Morales still popular?

Introduction

Bolivia’s achievements in recent years have inspired interest and solidarity among many on the left outside that country, and not just in Latin America. Conversely, the government of Evo Morales and his Movement Toward Socialism (MAS) has produced corresponding hostility from Washington and its allies.

But some of the harshest criticism has also come from some left critics, including a few foreign academics and Bolivia-based NGO activists. Readers of their accounts might wonder how it is that the Morales government still gets the popular support it clearly does in Bolivia.

The following article by a leading Bolivian journalist sheds considerable light on the matter. He focuses on the domestic scene — more particularly, the government’s economic and social reforms — and astutely explains both the accomplishments of the administration and the reasons for discontent on both the left and the right within the country.

His account pays less attention to another reason for the government’s popularity: the “refounding” of Bolivia as a plurinational state that for the first time in its 200-year history constitutionally recognizes the languages and cultures of the indigenous peoples, the majority of its population, as well as the self-governing autonomy of its leading ethnic communities. He does indicate, however, some of the ways in which this “political revolution” has resulted in a profound “substitution of political elites” that has shifted the hegemonic balance of forces in Bolivia more to the side of the subaltern classes.

I am inclined to think the government’s popularity is also reinforced by its international policy, especially in Morales’ campaign to get the major world powers to assume their responsibility in facing up to the challenge of global climate change. Most recently, as well, the government has been one of the few to uphold the right to asylum of Edward Snowden, the NSA whistle blower, in retaliation for which Evo Morales was singled out by Washington earlier this month when it got no less than four European governments to refuse landing rights to Morales while he was returning home from Moscow, thus jeopardizing the life of the Bolivian president.

At this point I am not convinced by the author’s claim that the revolutionary potential of Bolivia’s “process of change” has largely dissipated. However, we can leave it to future events to determine the accuracy of this observation. The article is a valuable summary of the government’s legacy to date.

This article appears in the May-June issue of Nueva Sociedad, a bimonthly journal published by the social-democratic Friedrich Ebert Foundation and now edited by Pablo Stefanoni, an Argentine journalist and former editor of the Bolivian edition of Le Monde Diplomatique.

Once again, my thanks to Federico Fuentes and Cristina Rojas for reviewing my draft translation.

– Richard Fidler

* * *

Why is Evo Morales still popular?

The strengths of the MAS in the construction of a new order

By Fernando Molina

Nueva Sociedad, No. 245, May-June 2013

Last January Evo Morales celebrated seven years in power, which already puts him on the short list of governments with the longest mandates in a history characterized by political and social instability. Notwithstanding the wear and tear of his administration, the Bolivian president maintains an approval rating of at least 50%. Why this strong standing, which shields him for the time being against any of his potential electoral rivals? This article, citing statistics and socio-political analysis, explains the economic, political and social strengths of the Movimiento al Socialismo (MAS) in an economic context that was unimaginable a decade ago.

Last March 28, while celebrating yet another anniversary since the founding of the government party, the Movimiento al Socialismo (MAS), Evo Morales and Álvaro García Linera launched the effort to be re-elected for a second time as President and Vice-President of Bolivia in 2014. Given the legal restrictions that might preclude this hope, special authorization allowing their candidacies had been granted by the Tribunal Constitucional.[1] It is certain, however, not only that the MAS and its two candidates will be present in the elections but that they will be the axis around which all the election campaigns will turn.

After six [sic] years of government, the governing party lacks the exciting aura of novelty that surrounded it at the beginning of the so-called “process of change.” Broadly speaking, the change has already occurred and changing has ceased to be the driving force that it was between 2002 and 2009. The major contribution of the MAS to innovation in Bolivia has already been made: the future of this party now depends on its potential to represent the continuity of the laws, institutions and policies that it devised and applied during those years.

However, this statement is problematic. Today the ideological struggle in Bolivia continues to revolve around the question of change. Was it a promise fulfilled, and to what extent? What is the real nature of the transformation of the country, and how should it be defined — socialist, nationalist, state capitalist? That is what drives the political debate, because how these questions are answered depends on the position that each party occupies in relation to the government, whether an ally, a critical follower, an adversary or an enemy.

An indication that Bolivia is entering a new stage is that the discussion is now a projection not toward the future, as it was for so long, but toward the past. Since its revolutionary potential has largely dissipated, the Bolivian process has entered a “retrospective stage” focused on making a balance sheet and drawing on the “heroic years.”

What remains is the capital accumulated by the MAS during and thanks to its administration of government. This article will describe this legacy — on which the new MAS election campaign will be erected — in order to demonstrate that it is not a house of cards, as most of the opposition argues. Our hope is to make an objective evaluation of what has occurred from a very specific standpoint: the construction of a new order. That is why such measures as the creation of relatively unsustainable state enterprises, debatable decisions in terms of achieving national development, are praised for their ability to insert particular population groups in the state apparatus, avoid civil conflicts, and secure the presence of the state in the territory and markets with the goal of promoting local producers. And so on….

For those to the left and the right of the MAS, the transformations of these years have been more rhetorical than real, more symbolic than material, more a work of chance than of will, and have produced more errors than successes. The various oppositions coincide in this diagnosis, although they argue it differently.

For the left opposition, the achievements of this regime do not correspond to the initial dreams. It has fallen back on the extractivist developmentalism and populist nationalism of the 1950s. The progress that has been made in the fight against social inequality is much less than what could have been achieved in some other way.[2] The means employed have ultimately converted the MAS into a “traditional” party, that is, vertical, demagogic, caudillista.[3]

For the right opposition, on the other hand, the problem began with the dreams: statism is a means for changing the model of redistribution, to favour those sectors close to the government (the process hampering private activity), but not to confront the country’s structural problems. The empowerment of the indigenous has been symbolic, and has been restricted to groups close to the governing party, since the flesh-and-blood indigenous continue to confront a lack of economic opportunities, which are ultimately the ones that count.[4] The economy is doing well as a result of the boom in international prices of petroleum and other minerals, which has boosted domestic consumption of imported goods and of those that can only be produced in the country (“non-tradables”), but Bolivia still gets most of its income from exports of two or three varieties of raw materials. And the government is squandering the extraordinary income it receives in projects devoid of economic rationality.[5]

These criticisms have the same defect. They emphasize what the government is not doing or has not become, but they do not faithfully observe what it has done and what it represents. Hence the motive and the need to write these lines.

Economic strengths

The Evo Morales government coincides with the best economic moment in Bolivian history. The existence of a causal relation between the two is doubtful, since the principal dynamo of the national bonanza is the high revenues from exports, which in a decade have increased from about $2 billion to around $10 billion. Those revenues, in turn, are due to the high international prices. However, the government must be credited with having prevented this income flow from being lost through a flight of capital, having nationalized the main export chain — gas, along with some mines and key foundries.

Also, owing to the policy of strengthening the national currency, and the fragility of international finances, investments in Bolivianos are the norm, as shown in the record holdings of deposits and credits (equivalent to $7.7 billion and $6.4 billion, respectively) with which the banking sector finished 2012. Bolivia has never before had such a high amount of international reserves, more than $14 billion, about 60% of its GDP.

With the flight of capital under control, capital has remained in the country and stimulated a strong growth in demand, which in some years largely (and in other years entirely) explains the growth in production, averaging 4.8% annually.[6]

Demand has grown thanks to the expansion in public spending, from about $6 billion in 2005 to more than $20 billion. The State now has 50,000 more employees than it had in 2006 (an increase from 75,000 to 125,000). Public investment has increased six-fold in five years and now accounts for 11% of the GDP, while private foreign and national investments each account for 4%. This total investment of 19% of GDP is higher than what Bolivia has normally received (in the mid-1990s, at the height of the privatizations, the rate went to 16%).[7]

Another major source of demand was the rise in domestic incomes as a result of the almost full employment enjoyed today by the population (above all owing to construction, which is expanding at a rate of 10% per year), the social policy budget, and wage increases, which generally cover the official rate of inflation at about 5%. The minimum wage has risen 127%, a powerful boost to the most vulnerable sectors of the employed labour force: construction workers and maids.[8]

Is this the actual inflation? People complain about the rise in the prices of food and transportation, which no doubt is higher than what is indicated by government figures. However, this discontent is counteracted by the increase in the number of employed persons in each family and the controls on prices of some products (flour, chicken, sugar, rice, bread and milk), which so far have been relatively successful. The government has allocated $395 million to stabilizing the wholesale prices of flour, sugar, rice, hard yellow corn and wheat.[9]

The “bonos,” or conditional cash grants that the government gives to seniors, pregnant women and some groups of students cover 33% of the population, that is, 3.3 million people, with amounts from $28 to $340 per person per year. Up to now the MAS government has allocated $1.2 billion alone on the “Renta Dignidad,” the universal government pension granted to all those over the age of 60, about 900,000 persons.[10]

The increase in the internal market has offered new opportunities to the informal market entrepreneurs, very numerous in a country with a very small formal economy. Many of them engage in smuggling, which is increasing along with the size of the economy notwithstanding the efforts of some bureaucratic (but so far known to be honest) customs officers. One study estimates that the merchandise that illegally crosses the border amounts to a fifth of the amount of legal imports.[11] Applying this percentage to imports in 2012, the figure would be $1.85 billion or 7.4% of the GDP. As a result of this business, and of the drug trade (which is not discussed in the cited study), a lot of jobs have been established.

Other subsidies provided by the government to the population are:

  • the freezing of electricity rates, which are set especially low for the poorer consumers (Tarifa Dignidad). The subsidy benefits 890,000 persons and costs more than $8.5 million in revenues to the electricity companies.[12] These measures have kept Bolivian rates the lowest in Latin America, which they already were before the present government came into office.[13]
  • the application of the Tarifa Dignidad to the potable water service;
  • the freezing of fuel prices at a cost of about $1 billion annually, or $100 per capita. This policy helps to control the level of transport fares, a major expenditure for the poorer population which spends 80% to 90% of its income on transportation and food purchases. At the end of 2011, in what many consider was its worst error, the government moved to suspend the fuel subsidy and the mass reaction was so overwhelming that it quickly had to retreat. Since that time a complex system of controls has operated to prevent the subsidy from stimulating gasoline smuggling across the borders and bleeding the public treasury.[14]
  • controlling the level of air travel fares and telecommunications rates through the presence in those markets of state-owned companies with decision-making powers (Boliviana de Aviación and Entel), which have performed this task among others.
  • the elimination of the cost of documents citizens request from various state and private authorities such as birth certificates, high school completion certificates, occupational records, etc.
  • a credit of $100 million to transport workers’ unions to import 2,000 Chinese buses.
  • the direct recruitment of 130,000 unemployed women (former beneficiaries of the Plan Nacional de Empleo de Emergencia – PLANE, the National emergency employment plan) to work on state projects such as reforestation in the Amazon jungle.

These measures and processes have managed to lower urban extreme poverty from 24% to 14%, and rural extreme poverty from 63% to 43%.[15] At the same time, Bolivia has benefited from the phenomenon of an increase in the size of the Latin American middle class (those who receive incomes of more than $10 a day) by about 50 million in recent years.[16]

Since this new middle class results not from an improvement in productivity but rather from a better distribution of income, it has a precarious existence and there is no assurance that it will not disappear later. However, its sudden appearance has changed the usual correspondence between class and ethnicity; in other words, there are increasingly more and more indigenous (and mestizos with a strongly indigenous physiognomy) who are experiencing a certain prosperity, altering the relationship of forces between the old “white” elite and the rest of the population, making unviable the racism of the elite and tending to psychologically empower all of the indigenous, including the poor.

The government has created a set of small state enterprises that do not appear to be very sustainable, such as a plant for manufacturing cardboard, or milk and fruit processors, etc. These initiatives have been criticized as inefficient and in some cases corrupt.[17] However, these companies have the advantage of having been established in remote locations which gives them symbolic value, although it undermines their efficiency. With them, the state goes where it never went before and, in some cases, as in the companies that purchase gold, almonds, honey, etc. from small producers, tends to improve their situation. While these firms are not completely ruinous and the public treasury is in a position to sustain them, they support the idea that the government is winning the country’s economic sovereignty.

For the first time in history, Yacimientos Petrolíferos Fiscales Bolivianos (YPFB, the state hydrocarbons development company) is making extremely important investments with the national currency. Experts are sceptical about what will happen, for example, with the construction of a petrochemicals plant in Cochabamba that will cost $800 million and still has no secure market. However, until this negative prognosis has been verified in reality, this plant, and especially the domestic gas networks YPFB is installing in the major cities, satisfy the nationalist economic sentiment of the majority of the population (judging by opinion polls).[18]

Other investments in infrastructure are also being made. Between 2001 and 2005, 887 kilometres of highways were built, but between 2006 and 2012 this figure doubled. Highway investment during this period rose to $2 billion, the highest level in the country’s history.[19]

Social strengths

The Bolivian social substratum is a tightly woven set of indigenous and corporate organizations that express the demands of the population and, in part, substitute for the state institutions that are lacking in the rural areas and small towns.

This is a complex and diverse system that absorbs and channels most of the grassroots movements around public issues. Controlling it is fundamental in order to lead the country’s political mobilization, including electorally, and for ensuring governability.

As is well known,[20] the MAS is part of this structure. If we look at the rise of this party and the ideology it defends, it can be viewed as the return of corporativismo (that is, of a flexible type of collectivism [literally, the corporate spirit –Tr.]) to the political scene, after a decade — the 1990s — in which the liberal predominance purported to remove it in order to make way for a contractual model of society. For historical reasons, corporativismo is the “natural” form of Bolivian organization, and that is why the principal strength of the MAS lies in its ideological and organizational coincidence with it.

The corporations serve to stimulate and channel disputes between groups with different interests. A political system based on them suffers from the factionalism and conflict that is intrinsic to them. However, the Bolivian corporations have encountered in the MAS a lasting and effective way of ensuring that their disputes do not compromise their strategic unity.

The success of the MAS in this sense is due to the historical and political dimension of what has been achieved up to now, to the ethnic solidarity that unites its ranks, to the practical need it has to align in opposition to the “enemy,” etc. However, the most profound reason for this success is the general loyalty to Evo Morales, one of the most effective caudillos in Bolivian political history, which is full of eminent caudillos.

The MAS represents the simultaneous unity of corporativismo and of the Bolivian left behind an ideology and a leader. Thus, while there is constant conflict between its factions, it has not to this point gone beyond the framework constituted by the movement. Also, from its position in governmental office, the MAS carries on an active “management of unity” in various ways:

(a) The condemnation of disagreement, which can lead to the expulsion and isolation of dissidents in order to preclude their acting in an independent way. Early this year, Vice-President García Linera deprived of their authority the members of the MAS who were criticizing the party line, in particular the then chair of the Chamber of Deputies, Rebeca Delgado. The MASistas, he argued, are not freethinkers but revolutionaries and hence must adhere to the rules of “democratic centralism.” And if they don’t like this, they should leave.

Of course the MAS, as an organization of social organizations, is far from applying “democratic centralism”… except against dissidents. So in the ceremony marking the anniversary of the MAS, referred to at the beginning of this article, Evo Morales said “We must win back some compañeros who have gone astray. We must unite.”

(b) At the same time, the government gives different treatment to the social movements that confront it depending on whether they are considered allies or adversaries. If they are allies, the conflict is framed by the government as “creative tensions within the revolution”[21] and it seeks to avoid an escalation of the protests by relying on the government’s relationship with the leaders, the popularity of government leaders among the potential mobilizing forces, etc. And various concessions are made, provided that the government considers them acceptable.

When the conflict cannot be prevented in this way, the mobilized sector can become in the government’s perception an adversary, not an ally, and be treated differently. It will be publicly ridiculed, questions will be raised as to whether its intentions are simply to make demands or to raise a political challenge. And concessions will be made if and only when they are unavoidable. In many cases appeals are made to allied sectors to confront (and dissuade) the adversaries.

(c) As soon as it came to power, the MAS instituted the program “Bolivia cambia, Evo cumple” [Bolivia is changing, Evo delivers] that to date has spent $480 million (most of it funded by Venezuela) on 3,900 small projects that are quickly executed with a visible result (e.g. construction) and accordingly a strong political impact in selected rural municipalities that meet a diversity of criteria: in some cases, because a mayor or social organization makes a request and manages to persuade the President, in other cases because electoral support is sought in an adverse zone, or finally, because the distribution of projects is used to construct the political equilibrium that is needed precisely to guarantee unity.

This program is a direct tool of the “permanent campaign” in which Morales is engaged, visiting daily the most remote parts of the country to inaugurate football grounds with artificial grass, classrooms, union headquarters, markets, etc., to establish contact with the local leaders of the MAS, and to address the audience that has not yet been convinced. The program is clearly oriented to the maintenance and reproduction of power. It improves the image of the President, benefits allies, helps attract former opponents and coopt them and attract “clienteles” dazzled by the possibility of obtaining a tangible return in exchange for their political commitment.

At least $20 million of this program will be used in the construction of infrastructure and the purchase of assets for the unions, indigenous centrals and other corporate organizations. And although in some cases the projects were not finished or presented economic and technical irregularities, this has not necessarily affected the President’s reputation, since final responsibility lies in the hands of the local leaders who have in fact received the money for the projects.

No doubt, the Bolivian government does not belong “to the social movements,” as the official propaganda states. The major decisions are taken by the President, the cabinet and a small political leadership in which no more than two or three of the founders of the party participate. And there are few indigenous. However, the process has empowered the social movements, which have representatives in the three organs (powers) of the state, have a right of veto over some policies and certain appointments, provide state services (like entitlement to rights, processing of documents, etc.) in the rural areas, and have intimidated the old elites in the contention for land, which the indigenous and campesinos are beginning to win (as in the Chaco, for example).

The government’s role in producing this outcome has been considerable. If between 1996 and 2005 property titles were ratified and 9.3 million hectares registered, benefiting 174,000 persons, since 2005 this has been done on 55 million hectares to the benefit of 982,000 persons. The agrarian titles granted in 2012 alone are four times the total number granted in 1996-2005.[22]

A fundamental mechanism in this empowerment is the coming into force of a law against racism, which has “denaturalized” racial discrimination, confining it to the private sphere.

Political strengths

During the last decade Bolivia has been going through what Marxists would characterize as a “political revolution,” that is, a substitution of political elites that has been quite thoroughgoing. Groups of different ethnic, class and political-ideological origins have replaced the dominant political strata of the past. It has been a peaceful substitution but aimed at the elimination and not the coexistence of the opposing side, and it has unfolded using both political and judicial methods. The members of the old political elite have lost the right to work in the public arena, in a sort of symbolic banishment. Businessmen have been told “not to interfere in politics.”[23] Some leaders have had to go into exile as a preventive measure, others have ended up in jail.[24]

All of this, of course, has contributed to the transformation of the MAS into a sort of “state party” (outside of which political survival is very difficult), albeit lacking in the institutional density that this type of parties has had in other revolutionary experiences and while the opposition manages to retain local governments.

In addition to having the most powerful candidate, with an approval rating of over 50%[25] (based on three things: awarding of projects, roads and cash, concern for the poorest, and socio-economic transformation of the country), the governing party benefits from the new rules of political and election organizing like the strict oversight by the Tribunal Electoral or the possibility of re-election, which in the last half-century was prohibited because — in a country without accountability — the government tended to become electorally unbeatable, which is what already happened in the 2009 elections. Or like the suspension of state funding to the parties, which ends up giving the lead over a competitor who relies on state assistance as opposed to others who hardly ever have to “pay out of their own pockets” the funds needed to conduct an election campaign.

However, the purpose of this article has been to show that the strength of the MAS does not derive solely from these political advantages, although the party has already taken advantage of them in the past and will surely do so again in 2014.

Fernando Molina is a Bolivian journalist and writer. He received the King of Spain Prize for Iberian-American Journalism in 2012. He is the author of El pensamiento boliviano sobre los recursos naturales (Pulso, 2009) and other essays. His most recent book is La trayectoria teórica de Antonio Negri. De Marx al radicalismo posmoderno (Pazos Kanki, La Paz, 2012).


[1] The Constitution of 2009 authorizes only one re-election. One of its provisions states that Morales’ first term, prior to the approval of the new Constitution, counts as such, and accordingly his triumph in 2009 should be considered as a re-election. However, the government’s interpretation is that since Evo Morales called early presidential elections in 2009, his first full term is the present one. The Court also held that since the country had been “refounded” the first term is the present one (2010-2014).

[2] See, for example, Movimiento Sin Miedo, Tesis ideológicas, La Paz, 2012.

[3] Statement by Oscar Olivera, leader of the “water war” in 2000: “The MAS has existed for 18 years without becoming a political leadership,” Aquí, 30/03/13.

[4] Pedro Portugal, intervention in the international seminar “Los rostros de la democracía,” Tribunal Electoral Plurinacional/ UNDP/ Fundación Boliviana para la Democracía Multipartidaria, La Paz, 26 July 2011.

[5] Juan Antonio Morales, “La economía bajo Evo Morales,” roundtable, Fundación Pazos Kanki, La Paz, February 2013.

[6] Luis Arce, “Perspectivas de la economía boliviana,” paper presented at the Foro de Dirección en Banca y Microfinanzas: Nuevas Tendencias Regulatorias y Buen Gobierno Corporativo en el Sector Financiero, organized

by the Asociación de Instituciones Especializadas en Microfinanzas, La Paz, 21 March 2013.

[7] Ibid.

[8] Ibid.

[9] Miram Telma Jemio, “Gastaron Bs 2.769,9 millones en subvención de 5 alimentos,” Página Siete, 2/4/2013.

[10] “La Renta Dignidad tiene menos beneficiarios,” La Prensa, 7/1/2013.

[11] Confederación de Empresarios Privados de Bolivia, “Comercio exterior ilegal en Bolivia, estimaciones

2000-2008,” n.p., La Paz, 2009.

[12] Autoridad de Fiscalización y Control Social en Electricidad, quoted in “Tarifa Dignidad permitió ahorrar Bs. 59 millones,” Página Siete, 25/3/2013.

[13] The average residential rate in 2006 was 0.0614 dollars per kWh, while the weighted average in Latin America and the Caribbean was 0.115 dollars per kWh, according to the World Bank: “Benchmarking Data of the Electricity Distribution Sector in Latin America and Caribbean Region 1995-2005.” Six years later, the average Bolivian rate is 1.166 dollars. Source: Lidia Mamani, “Las tarifas eléctricas en tres regiones son las más costosas,” Página Siete, 25/3/2013.

[14] To gauge the political importance of prices in Bolivia, it must be kept in mind that the defeat of the left between 1985 and 2005, that is, for 20 years, was provoked by the hyperinflation that a “left” government proved unable to control in the early 1980s. Or that the political process that led the MAS to power began in 2000 with the famous “water war” in Cochabamba, which was triggered by a sharp rise in the rates charged for basic sanitary services.

[15] Luis Arce, op. cit.

[16] World Bank (WB), “Economic Mobility and the Rise of the Latin American Middle Class,” Washington, D.C., November 2012.

[17] Fundación Milenio, El estado de las empresas del Estado, Coloquio Económico No 23, Fundación Milenio, La Paz, November 2011.

[18] Proyecto de Análisis Político y Escenarios Prospectivos (Papep), 2010, cited in F. Molina, “El MAS en el centro de la política boliviana,” Mutaciones del campo político en Bolivia, UNDP, La Paz, 2010.

[19] Gobierno del Estado Plurinacional de Bolivia, Informe de gestión del Presidente Evo Morales, La Paz, 2012.

[20] See Pablo Stefanoni and Hervé Do Alto, “El MAS: las ambivalencias de la democracia corporativa,” in

Mutaciones del campo político en Bolivia, supra note 18.

[21] Álvaro García Linera, Las tensiones creativas de la revolución, La Paz, La Razón, 2012.

[22] Gobierno del Estado Plurinacional de Bolivia, Informe de gestión del Presidente Evo Morales, La Paz, 2012.

[23] According to the opposition leader Samuel Doria Medina, “the government entourage is constantly sending the message that businessmen are welcome if they don’t interfere in politics.” Interview in El Día, 24/9/2012.

[24] On 9 September 2012, an AFP dispatch reported that Yoriko Yakusawa, the United Nations representative in Bolivia, expressed his concern at the “accumulation of cases” involving critics of the government. “This is not a good message about democracy,” he stated. On 18 September of that year, according to a dispatch of the Agencia Nacional Fides, the Permanent Episcopal Council of the Catholic Church noted that “many people, inmates, exiles, political refugees are suffering because there is no guarantee of a fair trial, and because of delays in the hearing of cases. It is urgent that the exercise of justice not be subject to conditions of an economic, social or political type —not in the interest of impunity but in order to guarantee impartial trials that establish the truth of the facts.” The Episcopal Council called for amnesty for those accused or exiled on political grounds. We present those indicators because there is no study of Bolivian exile as a result of the political revolution. There are only records of the most notorious cases, that is, of politicians who have fled prosecutions of a distinct nature (who were tried for the repression in October 2003, or investigated for the formation of an armed militia in Santa Cruz in 2008, or tried for corruption and expelled from intermediate state institutions: the mayoralty in Potosí, the governorship in La Paz, Cochabamba and Tarija). On the other hand, there has been no systematic study of the hundreds of former officials and members of the old party system who have quietly left the country in a self-exile with economic undertones, to try to find a better life abroad.

[25] Captura Consulting polls in Poder y Placer, 3/2013.

Friday, July 12, 2013

Eight challenges facing Latin American integration and a new role for Asia – a view from Cuba

Introduction

A debate is opening up in Latin America over the future of the movement for continental political and economic integration. It is spurred in part by the growing number of states signing trade and investment treaties with extra-continental powers — both bilateral, like the “free trade agreements” some have signed with the United States and Canada, and multilateral, in particular the Pacific Alliance, the Trans-Pacific Partnership (TPP), and the Asia-Pacific Economic Cooperation forum (APEC), the latter two alliances including the United States, Canada and other imperialist countries.

The Pacific Alliance, the latest entry among these blocs (it was formally launched in June 2012), comprises Chile, Colombia, Mexico and Peru. Wikipedia informs us that these four countries “represent about 36% of Latin America GDP, and if counted as a single country they would be the ninth largest economy in the world with a nominal GDP of more than $2 trillion USD, surpassing India. According to information from the World Trade Organization (WTO), the countries of the Pacific Alliance together exported about U.S.$445 billion in 2010, almost 60% more than Mercosur (the main economic bloc in Latin America) exported in the same year.”

In an early contribution to the debate, the Cuban analyst Guillermo Andrés Alpizar writes that the Pacific Alliance “inaugurates an epoch in which there is a transition from a model of subregional integration based on territorial community (Central American Integration System, Caribbean Community, Andean Community of Nations, etc.) to an integration sustained by ideological affinities.”

“In the present conjuncture,” says Andrés Alpizar, “the Pacific Alliance is perceived, politically at least, as the antithesis of the ALBA, and economically, of the Southern Cone Common Market (Mercosur).” ALBA is the Spanish acronym for the Bolivarian Alliance for the Peoples of Our America, which was initiated by Venezuela and Cuba almost a decade ago as an alternative to the aborted Free Trade Agreement of the Americas promoted primarily by the United States. Now comprising eight countries, it promotes regional economic integration based on a vision of social welfare, barter and mutual economic assistance.

Also fuelling the debate is the growing evidence that Brazil, the continental powerhouse, is losing interest in promoting greater economic integration with its South American neighbors and is more concerned with reinforcing its own influence in South America than it is with developing mutually beneficial trade and development ties with the other countries.

In the following article, the Cuban author calls for rethinking Latin American integration more along ALBA lines. Each of his “eight challenges” makes this point in different ways, and then he reinforces the argument with an implicit critique of the existing alliances with China and Asia. He states very clearly that Latin America cannot ignore China; it would be “economic suicide.” But since China is becoming so important as a market for LA, the existing relationships have to be reconceived so that there is mutual benefit between Asia and Latin America, and the latter is not left with a neoliberal resource-extraction model.

The Pacific Alliance is not going unchallenged. On May 25, the day after an Alliance summit in Cali, Colombia, newly elected Venezuelan president Nicolás Maduro met with Bolivia’s president Evo Morales to sign bilateral agreements in 14 strategic fields in an effort to give a new impetus to ALBA. But the rifts among Latin American leaders were evident when some (including Brazil’s Dilma Rousseff) stayed away from an emergency UNASUR summit called this month to denounce the forced landing of Morales’ plane by four European governments while he was returning from a meeting in Moscow.

Guillermo L. Andrés Alpizar is a researcher at the Centro de Investigaciones de la Economía Mundial, Cuba. The original text, “Ocho desafíos para la integración latinoamericana y un nuevo rol para Asia,” was published September 24, 2012, at http://alainet.org/active/58183. My translation, with thanks for the assistance of Federico Fuentes and Cristina Rojas.

Richard Fidler

* * *

Eight challenges facing Latin American integration and a new role for Asia

By Guillermo L. Andrés Alpizar

“To join forces, we must begin to understand what we need to overcome.”[1]

With the establishment of the Community of Latin American and Caribbean States (CELAC), the inertia that was paralyzing regional integration came to an end. Until that moment, it seemed inconceivable that this continent, forged in a shared history and the thought of its Liberators, would lack an independent organization free of US and European interference.

More than two hundred years after starting out on the road toward independence, we needed a space that could become the forum for Latin American unity if we were to achieve that goal.

Such unity, under the present conditions, is of strategic importance for the peoples and governments of the region. In these times, when economic alliances are arising everywhere and huge blocs are being formed and reconfigured in order to compete on the world market, it is essential to have a sovereign space in which to defend our common interests.

Furthermore, in the current crisis, integration is seen as an opportunity to protect trade and encourage economic growth.

But the road to be travelled is not a simple one; rather, it is strewn with obstacles and challenges that will need to be overcome in order to realize all of the expectations that have been placed in the CELAC.

It would be appropriate, then, to begin analyzing — without claiming to be exhaustive, but as a necessary exercise — some of those obstacles confronting Latin American integration. Identifying the difficulties is a part of finding the road to their solution.

1. First, our region has been unable to avoid the presence of many conflicts between its countries. Territorial disputes (for example, the Bolivian request to Chile that it recover its access to the sea), conflicts of a political nature or even military confrontations (recall the incursion of Colombian troops into Ecuador in 2008) weigh against the real potential of promoting a common project.

2. Added to this is the ideological bias of some Latin American leaders, sometimes much more interested in conspiring with the major economies than in developing the potential of the region. Behind them, of course, are the economic powers seeking profits at all costs and not reluctant to enrol in the game of subordination-partnership with capital from the North.

Integration, then, is the alternative which, once it emerges as a defender of what is “Latin American,” contradicts those foreign powers and influences that constitute a serious obstacle to its attainment.

That’s when those referred to as “Judases” by José Martí, when he talked about “the uniting of the peoples of America” in 1883, suddenly appear, working to break up the continental effort, turning up their noses at the construction of genuine prototypes centered on the region, and contributing to its dis-integration.

3. Thirdly, many of the spheres of integration lack a theoretical substratum capable of satisfying the needs of the countries involved. With the exception of the ALBA, what has been conceived so far has a strong free-trade neoliberal influence, and on that basis, given the dominant capitalist relationships of production, it is extremely difficult to offer an adequate way of dealing with the asymmetries among the countries beyond granting commercial advantages that are generally transitory.

4. Nor is it easy to reconcile the demands of the Latin American countries as a whole, which are determined by the lack of complementarity between their economies. Our region, underdeveloped and dependent, in most cases is limited in what it has to offer to natural resources or traditional services like tourism, and that is in practice a disincentive to an integrating effort which then translates into competition between its countries to capture market share and investments.

5. This is aggravated by the lack of adequate infrastructure (energy, telecommunications, transportation, etc.), that is, of a “circulatory system” that makes integration initiatives viable. In this respect, although work is under way on the Initiative for the Integration of the Regional Infrastructure of South America (IIRSA) and similar efforts are being made in Central America, the results are still insufficient in light of the region’s needs.

However, even if it is thought that those barriers can be overcome, there remain at least three more that are no less important when it comes to conceiving the project of continental union.

6. Although Latin America does not dispose of a space for integration designed on a regional scale, the subregional prototypes, a dense network of Free Trade Treaties (FTAs) and other, similar accords, mean in some instances that the agreements already reached block the possibility of advancing towards new agreements.

7. Seventh, the key role performed by Latin America in the world geo-economic and geopolitical context, in part because of the enormous reserves of natural resources, makes it a region that is far from negligible for the imperialist objectives of the major powers and a target for their efforts aimed at blocking the unification effort. In this regrd, it is quite a different thing to influence the positions of isolated countries, which if they worked together could offer exceptional resistance to the usual practices of domination.

8. Lastly, the “actually existing integration” exerts pressure on the advances in the signing of integrationist agreements and exceeds the limits of state-led integration. This could be one of the forces that is now determining the development of different varieties of associations with the Asian countries, and it cannot be excluded that their influence works to the detriment of the efforts centered on Latin American integration.

However, all of these obstacles have not been sufficient to slow the desire for regional integration, or to hold back the forces that are bringing it about. Therefore, over and above the individual peculiarities and divisions is the need for unity and a vision of the shared future that is supported by the governments and by the peoples represented by their social movements. It is through that willingness — notwithstanding all the challenges — that the hopes and opportunities for Latin America are being renewed. The CELAC is a part of this.

And it is under these conditions that the so-called Pacific Alliance is emerging.

This new entity, which is comprised of Mexico, Peru, Colombia and Chile, and includes as observers Costa Rica and Panamá,[2] was created to achieve “the free flow of goods, services, capital and persons, in order to put these countries in a better position to tighten and consolidate economic and trade relations with the dynamic Asian region.”[3] Notwithstanding this declared objective, its true raison d’être would go much further. In the complicated chess of Latin American integration, there has been a lack of fraternity among the representative countries of the right and extreme defenders of the free market.

That is why, behind its arrival in the Latin American context, the Pacific Alliance inaugurates an epoch in which there is a transition from a model of subregional integration based on territorial community (Central American Integration System, Caribbean Community, Andean Community of Nations, etc.) to an integration sustained by ideological affinities. In the present conjuncture, the Pacific Alliance is perceived, politically at least, as the antithesis of the ALBA, and economically, of the Southern Cone Common Market (Mercosur).

To understand this latter idea, we should note the potential effect on the region of a group of countries prioritizing certain Asian countries in their external relationships, enabling them to rank in a subordinate position the opportunities offered by the promotion of integration oriented toward Latin America and especially toward its most dynamic economies. Nor, it is worth noting, does this go against the desires of some major powers to hinder the union of the Latin American peoples, and in fact is doing a great favour to those powers.

But in the relationship between Latin America and Asia, at least two other instruments of biregional partnership must be added: the so-called Trans-Pacific Partnership (TPP) and the Asia-Pacific Economic Cooperation (APEC), which include Asian countries in their membership.[4]

The “gaze” toward the Asian countries is absolutely logical and strategic for our region, considering the new role that this area performs in international economic relations.

To ignore that reality would be economic suicide for Latin America.

The association with Asia responds, then, to the need for a re-dimensioning of relations with a region that has been acquiring a protagonistic role within the Latin American economy. For example, consider the role that China will predictably occupy in trade between both regions. If the present pace of growth in demand for Latin American products in the United States, the European Union and the rest of the world is maintained, and if the demand from this Asian country grows at only one half the pace it did between 2001 and 2010, China will overtake the European Union in 2014 as the second biggest market for exports from the region. Similarly, in the case of imports China is expected to overtake the EU by 2015.[5]

For these reasons, the effort to strengthen economic relations between Asia and Latin America cannot be totally reduced to the simple and routine practice of improving bilateral relations through mechanisms to facilitate trade or investments. The fundamental problem that is posed lies in how those links are to be constructed, whether new mutually advantageous mechanisms are going to be created, or whether, on the contrary, we will continue copying the neoliberal model of integration that generally reproduces the subordinate position of our region and props up the model of primary extraction that reduces it to supplying raw materials with low added value.

In this sense, one of the dangers confronting the Latin American economy consists of not taking advantage of the opportunity to establish new relations that can promote its progress and simultaneously — under the seduction that Asian markets produce in some countries — rejecting the little that has been achieved in regional integration and boycotting the opportunities that this might provide.

And as we know, the frustration of Latin American unity would be welcomed by all those countries that are taking advantage of it, for example, to continue calmly negotiating Free Trade Treaties.

To this point I have been synthesizing some of the most pertinent challenges confronting Latin American integration. Now I want to conclude by identifying a set of premises that cannot be overlooked when it comes to driving it forward.

Returning to the idea that its attainment is a necessity for our continent, we cannot lose sight of the fact that regional integration is not only a matter of interest for the people of Latin America, it must be done in confrontation with the longing for hegemonic domination of the United States or other powers that benefit from Latin America’s subordination and dependency.

And it must be emphasized that integration will not by itself resolve the many problems that afflict the peoples of the region, although it can be a powerful instrument for doing that.

If it is to fulfill that function, it will have to be built starting from the actual conditions of the Latin American countries, without pretending to copy any other approach, however solid or successful it may have appeared to be at a particular moment, in this area or in other latitudes.

Thus the paths through which Latin American integration has to travel have to be built on the basis of its own thinking, which goes back to the founders of Latin American independence and stands on a shared culture and history. […]

Finally, in its conception and advance, Latin American integration cannot be linked only to the realm of circulation, but must include within the economic dimension such spheres as the productive and technological, maintaining the necessary space for the social and cultural as essential articulated axes of the integrative effort. Similarly, the treatment of asymmetries among the countries should not be left off the agenda.

On these bases, the recent creation of CELAC is an opportunity to begin concretizing this space of deep integration that we have sought for so long, starting from our own project. The process will be long, and will not be exempt from contradictions. Now an urgent task is to strengthen its position, to make it much more than a political forum; otherwise, it runs the risk of being supplanted by other approaches to integration that satisfy this regional need.

In the future, without a doubt, Latin American integration will continue to be one of the major topics on the continental agenda.

That is why the debate has to continue. Bring it on.

Further reading

Raúl Zibechi, “The challenges of the Pacific Alliance: Regional sovereignty or a pampered periphery.”

Atilio Boron, “Mercosur, Unsasur y la indecisión del Brasil.” (Spanish only)


[1] José Martí, “Agrupamiento de los pueblos de América.” Published in La América (New York, October 1883). [Available now in José Martí, Obras Completas. La Habana. Editorial Nacional de Cuba. 1963. t 7, p.325 – Tr.]

[2] Uruguay has also requested membership in the bloc.

[3] On the member countries of the Pacific Alliance, as well as their participation in the regional economy, see Marano Bullón, “La Alianza del Pacífico. Posible impacto en la integración latinoamericana” (2012), available at http://www.alainet.org/active/57525&lang=es. This article also discusses the Trans-Pacific Partnership (TPP) and the Asia-Pacific Economic Cooperation (APEC).

[4] The TPP has eleven members: Chile, Peru, Mexico, Canada, United States, Vietnam, Singapore, Australia, Malaysia, Brunei Darussalam and New Zealand, and Japan is negotiating membership as well. The APEC has 21 members: Australia, Brunei Darussalam, Canada, Chile, People’s Republic of China, Hong Kong, Indonesia, Japan, Republic of Korea, Malaysia, Mexico, New Zealand, Papua New Guinea, Peru, The Philippines, Russia, Singapore, Chinese Taipei, Thailand, United States and Vietnam. See Bullón (2012), op. cit. and http://www.apec.org/About-Us/About-APEC/Member-Economies.aspx.

[5] See Osvaldo de Rosales and Mikio Kuwayama (2012), “China y América Latina y el Caribe. Hacia una relación económica y comercial estratégica,” CEPAL document, at www.eclac.org.

Eight challenges facing Latin American integration and a new role for Asia – a view from Cuba

Introduction

A debate is opening up in Latin America over the future of the movement for continental political and economic integration. It is spurred in part by the growing number of states signing trade and investment treaties with extra-continental powers — both bilateral, like the “free trade agreements” some have signed with the United States and Canada, and multilateral, in particular the Pacific Alliance, the Trans-Pacific Partnership (TPP), and the Asia-Pacific Economic Cooperation forum (APEC), the latter two alliances including the United States, Canada and other imperialist countries.

The Pacific Alliance, the latest entry among these blocs (it was formally launched in June 2012), comprises Chile, Colombia, Mexico and Peru. Wikipedia informs us that these four countries “represent about 36% of Latin America GDP, and if counted as a single country they would be the ninth largest economy in the world with a nominal GDP of more than $2 trillion USD, surpassing India. According to information from the World Trade Organization (WTO), the countries of the Pacific Alliance together exported about U.S.$445 billion in 2010, almost 60% more than Mercosur (the main economic bloc in Latin America) exported in the same year.”

In an early contribution to the debate, the Cuban analyst Guillermo Andrés Alpizar writes that the Pacific Alliance “inaugurates an epoch in which there is a transition from a model of subregional integration based on territorial community (Central American Integration System, Caribbean Community, Andean Community of Nations, etc.) to an integration sustained by ideological affinities.”

“In the present conjuncture,” says Andrés Alpizar, “the Pacific Alliance is perceived, politically at least, as the antithesis of the ALBA, and economically, of the Southern Cone Common Market (Mercosur).” ALBA is the Spanish acronym for the Bolivarian Alliance for the Peoples of Our America, which was initiated by Venezuela and Cuba almost a decade ago as an alternative to the aborted Free Trade Agreement of the Americas promoted primarily by the United States. Now comprising eight countries, it promotes regional economic integration based on a vision of social welfare, barter and mutual economic assistance.

Also fuelling the debate is the growing evidence that Brazil, the continental powerhouse, is losing interest in promoting greater economic integration with its South American neighbors and is more concerned with reinforcing its own influence in South America than it is with developing mutually beneficial trade and development ties with the other countries.

In the following article, the Cuban author calls for rethinking Latin American integration more along ALBA lines. Each of his “eight challenges” makes this point in different ways, and then he reinforces the argument with an implicit critique of the existing alliances with China and Asia. He states very clearly that Latin America cannot ignore China; it would be “economic suicide.” But since China is becoming so important as a market for LA, the existing relationships have to be reconceived so that there is mutual benefit between Asia and Latin America, and the latter is not left with a neoliberal resource-extraction model.

The Pacific Alliance is not going unchallenged. On May 25, the day after an Alliance summit in Cali, Colombia, newly elected Venezuelan president Nicolás Maduro met with Bolivia’s president Evo Morales to sign bilateral agreements in 14 strategic fields in an effort to give a new impetus to ALBA. But the rifts among Latin American leaders were evident when some (including Brazil’s Dilma Rousseff) stayed away from an emergency UNASUR summit called this month to denounce the forced landing of Morales’ plane by four European governments while he was returning from a meeting in Moscow.

Guillermo L. Andrés Alpizar is a researcher at the Centro de Investigaciones de la Economía Mundial, Cuba. The original text, “Ocho desafíos para la integración latinoamericana y un nuevo rol para Asia,” was published September 24, 2012, at http://alainet.org/active/58183. My translation, with thanks for the assistance of Federico Fuentes and Cristina Rojas.

Richard Fidler

* * *

Eight challenges facing Latin American integration and a new role for Asia

By Guillermo L. Andrés Alpizar

“To join forces, we must begin to understand what we need to overcome.”[1]

With the establishment of the Community of Latin American and Caribbean States (CELAC), the inertia that was paralyzing regional integration came to an end. Until that moment, it seemed inconceivable that this continent, forged in a shared history and the thought of its Liberators, would lack an independent organization free of US and European interference.

More than two hundred years after starting out on the road toward independence, we needed a space that could become the forum for Latin American unity if we were to achieve that goal.

Such unity, under the present conditions, is of strategic importance for the peoples and governments of the region. In these times, when economic alliances are arising everywhere and huge blocs are being formed and reconfigured in order to compete on the world market, it is essential to have a sovereign space in which to defend our common interests.

Furthermore, in the current crisis, integration is seen as an opportunity to protect trade and encourage economic growth.

But the road to be travelled is not a simple one; rather, it is strewn with obstacles and challenges that will need to be overcome in order to realize all of the expectations that have been placed in the CELAC.

It would be appropriate, then, to begin analyzing — without claiming to be exhaustive, but as a necessary exercise — some of those obstacles confronting Latin American integration. Identifying the difficulties is a part of finding the road to their solution.

1. First, our region has been unable to avoid the presence of many conflicts between its countries. Territorial disputes (for example, the Bolivian request to Chile that it recover its access to the sea), conflicts of a political nature or even military confrontations (recall the incursion of Colombian troops into Ecuador in 2008) weigh against the real potential of promoting a common project.

2. Added to this is the ideological bias of some Latin American leaders, sometimes much more interested in conspiring with the major economies than in developing the potential of the region. Behind them, of course, are the economic powers seeking profits at all costs and not reluctant to enrol in the game of subordination-partnership with capital from the North.

Integration, then, is the alternative which, once it emerges as a defender of what is “Latin American,” contradicts those foreign powers and influences that constitute a serious obstacle to its attainment.

That’s when those referred to as “Judases” by José Martí, when he talked about “the uniting of the peoples of America” in 1883, suddenly appear, working to break up the continental effort, turning up their noses at the construction of genuine prototypes centered on the region, and contributing to its dis-integration.

3. Thirdly, many of the spheres of integration lack a theoretical substratum capable of satisfying the needs of the countries involved. With the exception of the ALBA, what has been conceived so far has a strong free-trade neoliberal influence, and on that basis, given the dominant capitalist relationships of production, it is extremely difficult to offer an adequate way of dealing with the asymmetries among the countries beyond granting commercial advantages that are generally transitory.

4. Nor is it easy to reconcile the demands of the Latin American countries as a whole, which are determined by the lack of complementarity between their economies. Our region, underdeveloped and dependent, in most cases is limited in what it has to offer to natural resources or traditional services like tourism, and that is in practice a disincentive to an integrating effort which then translates into competition between its countries to capture market share and investments.

5. This is aggravated by the lack of adequate infrastructure (energy, telecommunications, transportation, etc.), that is, of a “circulatory system” that makes integration initiatives viable. In this respect, although work is under way on the Initiative for the Integration of the Regional Infrastructure of South America (IIRSA) and similar efforts are being made in Central America, the results are still insufficient in light of the region’s needs.

However, even if it is thought that those barriers can be overcome, there remain at least three more that are no less important when it comes to conceiving the project of continental union.

6. Although Latin America does not dispose of a space for integration designed on a regional scale, the subregional prototypes, a dense network of Free Trade Treaties (FTAs) and other, similar accords, mean in some instances that the agreements already reached block the possibility of advancing towards new agreements.

7. Seventh, the key role performed by Latin America in the world geo-economic and geopolitical context, in part because of the enormous reserves of natural resources, makes it a region that is far from negligible for the imperialist objectives of the major powers and a target for their efforts aimed at blocking the unification effort. In this regrd, it is quite a different thing to influence the positions of isolated countries, which if they worked together could offer exceptional resistance to the usual practices of domination.

8. Lastly, the “actually existing integration” exerts pressure on the advances in the signing of integrationist agreements and exceeds the limits of state-led integration. This could be one of the forces that is now determining the development of different varieties of associations with the Asian countries, and it cannot be excluded that their influence works to the detriment of the efforts centered on Latin American integration.

However, all of these obstacles have not been sufficient to slow the desire for regional integration, or to hold back the forces that are bringing it about. Therefore, over and above the individual peculiarities and divisions is the need for unity and a vision of the shared future that is supported by the governments and by the peoples represented by their social movements. It is through that willingness — notwithstanding all the challenges — that the hopes and opportunities for Latin America are being renewed. The CELAC is a part of this.

And it is under these conditions that the so-called Pacific Alliance is emerging.

This new entity, which is comprised of Mexico, Peru, Colombia and Chile, and includes as observers Costa Rica and Panamá,[2] was created to achieve “the free flow of goods, services, capital and persons, in order to put these countries in a better position to tighten and consolidate economic and trade relations with the dynamic Asian region.”[3] Notwithstanding this declared objective, its true raison d’être would go much further. In the complicated chess of Latin American integration, there has been a lack of fraternity among the representative countries of the right and extreme defenders of the free market.

That is why, behind its arrival in the Latin American context, the Pacific Alliance inaugurates an epoch in which there is a transition from a model of subregional integration based on territorial community (Central American Integration System, Caribbean Community, Andean Community of Nations, etc.) to an integration sustained by ideological affinities. In the present conjuncture, the Pacific Alliance is perceived, politically at least, as the antithesis of the ALBA, and economically, of the Southern Cone Common Market (Mercosur).

To understand this latter idea, we should note the potential effect on the region of a group of countries prioritizing certain Asian countries in their external relationships, enabling them to rank in a subordinate position the opportunities offered by the promotion of integration oriented toward Latin America and especially toward its most dynamic economies. Nor, it is worth noting, does this go against the desires of some major powers to hinder the union of the Latin American peoples, and in fact is doing a great favour to those powers.

But in the relationship between Latin America and Asia, at least two other instruments of biregional partnership must be added: the so-called Trans-Pacific Partnership (TPP) and the Asia-Pacific Economic Cooperation (APEC), which include Asian countries in their membership.[4]

The “gaze” toward the Asian countries is absolutely logical and strategic for our region, considering the new role that this area performs in international economic relations.

To ignore that reality would be economic suicide for Latin America.

The association with Asia responds, then, to the need for a re-dimensioning of relations with a region that has been acquiring a protagonistic role within the Latin American economy. For example, consider the role that China will predictably occupy in trade between both regions. If the present pace of growth in demand for Latin American products in the United States, the European Union and the rest of the world is maintained, and if the demand from this Asian country grows at only one half the pace it did between 2001 and 2010, China will overtake the European Union in 2014 as the second biggest market for exports from the region. Similarly, in the case of imports China is expected to overtake the EU by 2015.[5]

For these reasons, the effort to strengthen economic relations between Asia and Latin America cannot be totally reduced to the simple and routine practice of improving bilateral relations through mechanisms to facilitate trade or investments. The fundamental problem that is posed lies in how those links are to be constructed, whether new mutually advantageous mechanisms are going to be created, or whether, on the contrary, we will continue copying the neoliberal model of integration that generally reproduces the subordinate position of our region and props up the model of primary extraction that reduces it to supplying raw materials with low added value.

In this sense, one of the dangers confronting the Latin American economy consists of not taking advantage of the opportunity to establish new relations that can promote its progress and simultaneously — under the seduction that Asian markets produce in some countries — rejecting the little that has been achieved in regional integration and boycotting the opportunities that this might provide.

And as we know, the frustration of Latin American unity would be welcomed by all those countries that are taking advantage of it, for example, to continue calmly negotiating Free Trade Treaties.

To this point I have been synthesizing some of the most pertinent challenges confronting Latin American integration. Now I want to conclude by identifying a set of premises that cannot be overlooked when it comes to driving it forward.

Returning to the idea that its attainment is a necessity for our continent, we cannot lose sight of the fact that regional integration is not only a matter of interest for the people of Latin America, it must be done in confrontation with the longing for hegemonic domination of the United States or other powers that benefit from Latin America’s subordination and dependency.

And it must be emphasized that integration will not by itself resolve the many problems that afflict the peoples of the region, although it can be a powerful instrument for doing that.

If it is to fulfill that function, it will have to be built starting from the actual conditions of the Latin American countries, without pretending to copy any other approach, however solid or successful it may have appeared to be at a particular moment, in this area or in other latitudes.

Thus the paths through which Latin American integration has to travel have to be built on the basis of its own thinking, which goes back to the founders of Latin American independence and stands on a shared culture and history. […]

Finally, in its conception and advance, Latin American integration cannot be linked only to the realm of circulation, but must include within the economic dimension such spheres as the productive and technological, maintaining the necessary space for the social and cultural as essential articulated axes of the integrative effort. Similarly, the treatment of asymmetries among the countries should not be left off the agenda.

On these bases, the recent creation of CELAC is an opportunity to begin concretizing this space of deep integration that we have sought for so long, starting from our own project. The process will be long, and will not be exempt from contradictions. Now an urgent task is to strengthen its position, to make it much more than a political forum; otherwise, it runs the risk of being supplanted by other approaches to integration that satisfy this regional need.

In the future, without a doubt, Latin American integration will continue to be one of the major topics on the continental agenda.

That is why the debate has to continue. Bring it on.

Further reading

Raúl Zibechi, “The challenges of the Pacific Alliance: Regional sovereignty or a pampered periphery.”

Atilio Boron, “Mercosur, Unsasur y la indecisión del Brasil.” (Spanish only)


[1] José Martí, “Agrupamiento de los pueblos de América.” Published in La América (New York, October 1883). [Available now in José Martí, Obras Completas. La Habana. Editorial Nacional de Cuba. 1963. t 7, p.325 – Tr.]

[2] Uruguay has also requested membership in the bloc.

[3] On the member countries of the Pacific Alliance, as well as their participation in the regional economy, see Marano Bullón, “La Alianza del Pacífico. Posible impacto en la integración latinoamericana” (2012), available at http://www.alainet.org/active/57525&lang=es. This article also discusses the Trans-Pacific Partnership (TPP) and the Asia-Pacific Economic Cooperation (APEC).

[4] The TPP has eleven members: Chile, Peru, Mexico, Canada, United States, Vietnam, Singapore, Australia, Malaysia, Brunei Darussalam and New Zealand, and Japan is negotiating membership as well. The APEC has 21 members: Australia, Brunei Darussalam, Canada, Chile, People’s Republic of China, Hong Kong, Indonesia, Japan, Republic of Korea, Malaysia, Mexico, New Zealand, Papua New Guinea, Peru, The Philippines, Russia, Singapore, Chinese Taipei, Thailand, United States and Vietnam. See Bullón (2012), op. cit. and http://www.apec.org/About-Us/About-APEC/Member-Economies.aspx.

[5] See Osvaldo de Rosales and Mikio Kuwayama (2012), “China y América Latina y el Caribe. Hacia una relación económica y comercial estratégica,” CEPAL document, at www.eclac.org.

Friday, June 21, 2013

Quito declaration on ecosocialism and ‘buen vivir’

On June 10-12, Ecuador’s National Institute of Advanced Studies (IAEN, Spanish acronym) held an international symposium on Crisis of civilization, ecosocialism and ‘buen vivir’ . (“Buen Vivir” is usually translated as “living well,” but its meaning is closer to “living appropriately.”)

Over three days, the participants debated among themselves and discussed issues with the organizers and government representatives, focusing on the potentials, challenges, difficulties and ambiguities of the “citizens’ revolution” that is being led by President Correa and his team.

The following declaration, adopted by the participants on the final day, has been translated from Spanish for Climate & Capitalism by Richard Fidler.

* * *

As militants, activists, teachers and professors in various American, African and European countries, we have met in Quito from June 10-12, 2013, in three intense days of debate and collective work on the theme: “Crisis of Civilization, Ecosocialism and ‘Buen Vivir’.” We express our appreciation to the Instituto de Altos Estudios Nacionales (an Ecuadorian institution that is in the midst of refounding itself in order to contribute more effectively to the transformations pursued by the Citizens’ Revolution in Ecuador) for this opportunity to meet, which we have tried to use to share what we have learned and to deepen our understanding through mutual dialogue.

We appreciate very much the rapprochement between ecosocialist proposals and the developments linked to “Buen Vivir” (or similar notions). We are convinced that these are very closely if not directly related responses to the catastrophic ecological and social crisis of modern global capitalist civilization.

It is important that this international seminar was held in Latin America, a continent in which popular, indigenous, peasant, ecologist and women’s resistance to the destructive expansion of the capitalist multinationals has greatly advanced. And a continent in which the ideas of Buen Vivir and ecosocialism have developed notably among many left-wing forces in the region, with the support and participation of the social movements.

We think it is also significant that this international seminar was held in Ecuador, a country that has adopted an exemplary world-scale initiative to illustrate the appropriate strategy for fighting greenhouse gas emissions and global warming: leave the oil and other fossil fuels in the ground out of respect for the local settlements while guiding the society toward the post-carbon era. We are referring to the Yasuní-ITT Initiative, which, we believe, should go further, be strengthened and imitated in other locations as an ecosocialist public policy.

We are fully aware of the huge obstacles that the social and ecological struggles in countries like Venezuela, Bolivia or Ecuador have had to overcome — through slow processes that have often been spread over several decades — and still have to overcome in order to modify the relationship of forces and ultimately reduce the power of the oligarchies linked to neoliberal capitalism, thereby arousing great hopes around the world.

We believe that in order to support and strengthen the ecosocialist initiatives of the left governments (sometimes more ambiguously termed “progressive”) in Latin America, the key questions of course pertain to overcoming the post-colonial situations of poverty and exclusion.

However, we argue that confronting these huge social needs cannot justify an extractivist neodevelopmentalism that ignores other fundamental challenges:

  • Building a constructive relationship, respectful of their autonomy, with mass struggles and social movements demanding protection of the commons, the sphere of the public, survival and emancipation;
  • Encouraging common and communitarian initiatives on a local, national and regional scale (some inspiring examples are the advances in the construction of the communal state in Venezuela, the Brazilian Environmental Justice Network, the Transition Towns movement in the British Isles or the ecovillages in Europe and elsewhere);
  • Accepting the biophysical and ecosystemic limits to material production;
  • Fighting against the commodification of nature, ecosystems and the commons;
  • Protecting biodiversity and directly confronting the corporate mechanisms designed to appropriate it through genetic manipulation, patents and other forms of privatization of knowledge;
  • Developing the strategy for overcoming predatory extractivism, with concrete plans to change the energy matrix based on fossil hydrocarbons and to reduce the wasting of resources;
  • Achieving the regional integration of Latin America (with such initiatives as CELAC, UNASUR, the Banco del Sur, ALBA-TSP, Petrocaribe, etc.) for common insertion in the world economy within a veritable ecosocialist internationalism that promotes South-South cooperation and helps to alter the inequality of North-South relations;
  • Recognizing and reinforcing the role of traditional knowledges; and
  • The fight against consumerist models, the construction of antagonistic subjectivities, and the concretization of Buen Vivir in day-to-day practices.

We wish to reaffirm our commitment in support of the efforts being made worldwide, and especially in Latin America, to implement the principles of Buen Vivir, ecosocialism, ecofeminism, radical political ecology, environmental justice and the other emancipatory currents.

We call for respect for the self-determination of the peoples and the integrity of their territories, to achieve and strengthen the conditions for peace and harmony that ought to exist among associated peoples.

We recommend that a particular effort be made to create the conditions propitious for the exercise of long-term planning and foresight. And we reaffirm our determination to devise the international networks that will enable us to reinforce all of these efforts.

Quito, June 12, 2013

The participants in the international seminar on the crisis of civilization, ecosocialism and Buen Vivir

  • Carlos Prieto, IAEN, Ecuador
  • Michael Löwy, Centre National de la Recherche Scientifique, France
  • Joel Kovel, International Ecosocialist Network, USA
  • Joao Alfredo Telles Melo, PSOL, Brazil
  • Matthieu Le Quang, IAEN, Ecuador
  • Tamia Vercoutère, proyecto Yachay, Ecuador
  • Ximena Gonzáles Broquen, Instituto Venezolano de Investigaciones Científicas, Venezuela
  • Fabio Grobart, Universidad de La Habana, Cuba
  • Daniel Tanuro, International Ecosocialist Network, “Climat et justice sociale,” Belgium
  • Terisa Turner, University of Guelph, Canada
  • Guido Galafassi, Universidad de Quilmes, Argentina
  • Jorge Riechmann, Universidad Autónoma de Madrid, Spain
  • Miguel Ruiz, IAEN, Ecuador
  • John Fagan, Earth Open Source, USA
  • Gian Carlo Delgado, UNAM, Mexico
  • Miguel Angel Núñez, Instituto Universitario Latinoamericano de Agroecología “Paulo Freire,” Venezuela
  • Christopher Kay, International Institute of Social Studies, Netherlands
  • Francisco Caporal, Universidade Federal Rural de Pernambuco, Brazil
  • Pablo Bertinat, Universidad Tecnológica Nacional, Argentina
  • Patrick Bond, University of KwaZulu, South Africa
  • Esquisa Oman, Instituto Venezolano de Investigaciones Científicas, Venezuela
  • Antonio Salamanca, IAEN, Ecuador
  • Fernando Gomez, Fundación Nueva República, Colombia

Wednesday, June 19, 2013

Does Quebec need a ‘charter of secularism’?

Introduction

The latest incident of official harassment of ethnic minorities in Quebec — the so-called “turban” ban[1] issued by the Quebec Soccer Federation (QSF) — has now passed into history, but it is worth revisiting the lessons as well as examining some of the reactions on the left.

Predictably, the ban was yet another occasion for denunciation of Quebec nationalists in the Canadian (and some international) media. It must be said that the QSF and its defenders starting with Quebec premier Pauline Marois played right into the hands of these enemies of Quebec self-determination and independence.

Briefly, in early June the QSF issued a ban on the wearing of “turbans” by Sikh youths under the Federation’s jurisdiction, claiming it would make the playing field “unsafe” for all concerned. However, it cited no evidence in support of this assertion, and in fact there is none, anywhere. The Quebec ban was soon afterwards denounced by the Canadian Soccer Association, which then suspended its Quebec affiliate. At least 20 teams from Ontario had to cancel plans to play at a tournament in Montréal in mid-June, in accordance with CSA rules prohibiting member associations from competing with suspended teams. However, in a notable exception, an under-14 boys’ soccer team in Brossard, a Montréal suburb, wore orange head scarves to a game in protest of the QSF ban.

The Parti québécois government, in an overwrought reaction, denounced the QSF suspension as a violation of Quebec “autonomy,” as did its federal counterpart the Bloc Québécois. Wiser minds attempted a compromise. For example, the federal NDP wrote the FIFA, the soccer world’s governing body, asking it to find a solution; the FIFA soon issued a statement confirming that soccer players may indeed wear turbans in official matches. The QSF then reversed its ban.

As Benoit Renaud explains in the article below, the PQ government was quick to defend the Quebec ban on the “turban” because it is seeking increasingly to shore up its sagging popular support by stoking xenophobic fears of threats to “Quebec identity” supposedly posed by minority religions and cultures, especially those of recent immigrants to Quebec. These divisive tactics now take the form of promoting a Quebec “identity” and “values” that would exclude public display of “otherness” — for example, by banning the wearing of “ostentatious” signs of religious belief like the Muslim headscarf or the Sikh turban or ceremonial sword, the kirpan.

An initial step was taken by the previous Liberal government headed by Jean Charest when it tabled Bill 94, which would deny access to public services for women wearing the Muslim niqab or other coverings that conceal much or all of their face. The bill failed to come to a vote before the government was defeated in the September 2012 election.

During the recent election the PQ promised a Charte québécoise de la laïcité, or charter of secularism, among various measures “to affirm our identity and our values,” including “equality between women and men and secularism of public institutions.” Now the PQ government has renamed its project a Charter of Values, although it has not yet revealed its content.

The left party Québec solidaire did not support a charter of secularism in its election platform, nor is there any such proposal in its overall program. When it last debated the question, at its November 2009 program convention, the delegates adopted what they termed a “model of secularism,” also referred to as “open secularism,” that distinguished between the need for state neutrality toward religious belief or lack of belief and the freedom of individuals “to express their own convictions in a context that favours exchange and dialogue.”[2] And in a 2010 article published in the Montréal daily Le Devoir, the then general secretary of Québec solidaire, Benoit Renaud, argued strongly against a “charter of secularism,”[3] noting how it would be used against Muslims and other religious and cultural minorities.

However, QS parliamentary spokesperson Françoise David, the MNA for Gouin riding, in a June 11 media briefing criticizing the turban ban, called on the PQ to “get back to essentials” and went on to say:

“We have to discuss secularism in Quebec… Do we want a charte de laïcité? We say yes, but we go further: to include in the [Quebec] Charter of Human Rights and Freedoms some articles stating clearly that secularism is a Quebec value….”

David explained that she had supported two motions in the National Assembly. “One by the Liberals, urging the Quebec [soccer] federation and the Canadian federation to dialogue to settle the issue,” and another “by the PQ government denouncing the decision of the Canadian [soccer] federation which basically does not recognize any autonomy to the Quebec federation.”

Do these positions signify a retreat from the programmatic clarity of the QS positions adopted in 2009? Françoise David and QS have certainly been the target of unrelenting and vicious personal attacks from narrow nationalists in the past when she has come out strongly in support of “open secularism” and “reasonable accommodation” of individuals’ right to the public expression of cultural and religious practices. Some of the most egregious attacks are featured regularly in the web and print newspaper L’aut’journal, the organ of “left” péquistes, which has long argued in favour of a Charte de la laïcité in articles redolent of Islamophobia.

There have been other indications of slippages on these issues by the QS leadership. For example, the QS brief on Bill 94 gave it critical support while objecting to deprivation of services to women wearing the niqab or voile intégral. When some Sikhs were prohibited entry to the National Assembly to present their brief on Bill 94, on the spurious ground that their ceremonial kirpan was a “weapon,”[4] QS MNA Amir Khadir voted to support a PQ emergency motion to support the ban, making the Assembly’s vote unanimous – and letting slip an excellent opportunity for the QS spokeperson to publicly clarify the party’s position on reasonable accommodation, open secularism, and freedom of personal religious belief.

In the article below, Benoit Renaud argues strongly in opposition to focusing the debate on these issues around a “charter of secularism.” I am less sanguine than he is, however, that a broader debate on “values,” as now proposed by the PQ government, can be used effectively to promote the kind of open secularism favoured by Québec solidaire. As he notes, the PQ shift from “laïcité” to “values” in their proposed charter may be prompted by fears that an exclusive focus on “secularism” as defined restrictively by the PQ will be subject to court challenges. I would add that the PQ charter will likely include its narrow concept of “laïcité” as a “Quebec value,” possibly linked with a “secular” reading of “feminism” as a value that would impose public dress codes on religious minorities and trump reasonable accommodation of individual religious and cultural beliefs in the public sphere.

In fact, while the “turban” ban was clearly a “bad decision” based on ignorance, prejudice or xenophobia, as Benoit says, the fact is that most of the incidents that have aroused hostile media comment in recent years in Quebec have involved attempts at reasonable accommodation. The report of the Bouchard-Taylor Commission on Accommodation Practices Related to Cultural Differences listed dozens of such incidents, described them in detail, and concluded that in almost every case they were reasonable attempts to accommodate individuals with minority religious beliefs in ways that do not conflict with collective values already represented, for example, in the Quebec Charter of Human Rights.

The whole purpose of reasonable accommodation is to find ways to adjust institutional practices so as not to offend the religious and/or cultural beliefs of minorities, with the ultimate goal of helping the latter to be part of, or integrate into, civil society, the “Quebec nation” as broadly defined (territorially, juridically). The purpose of a “charter of values” (or of laïcité, for that matter) is to set limits on accommodation; it flies in the face of interculturalism as generally understood in Quebec.

However, as the “turban” ban shows, the dynamic of these debates goes beyond the issue of reasonable accommodation within public institutions and inevitably encompasses private activities like the imposition of a dress code on a kids’ soccer team. Thus I see little likelihood that a debat on “values” in this charged atmosphere in Quebec will in fact result (as Benoit Renaud hopes) in a “simple policy based on existing rights.” After all, if it did, that would suggest that there was no need for the debate in the first place!

A Charter of Values, unlike a Charter of Human Rights, which is aimed at the suppression of concrete manifestations of discrimination and oppression, has the opposite effect: it must necessarily be vague enough to cover all kinds of “values” and standards of conduct. And as we know, in the last analysis the dominant ideas in any class society are those of the hegemonic ruling class, not our class. Not to mention how even a value as basic as “the right to life” has been interpreted by the Catholic Church.

At the conclusion of this article, I have linked to other articles by Benoit Renaud addressed to these issues, including several that correctly place the question in the larger context of the Quebec national question and how these issues reflect the problem of the cultural insecurity of Québécois as a minority in a state that refuses to acknowledge their national character – which of course then points to the need to develop a strategy for independence, the creation of a state that can adequately defend French as the public language and develop an intercultural, open secular approach to immigration, education, human rights, etc. Which will not be done by centering the debate on abstract values.

The article was first published by Benoit on June 13, 2013, on Le blogueur solidaire. It has been slightly revised by him for my English translation, which was first published on rabble.ca. The numbered notes (5 to 10) are by him.

– Richard Fidler

* * *

The Marois government, identity secularism and ‘Quebec values’

By Benoit Renaud

Bernard Drainville, the minister of Democratic Institutions in the Parti québécois government, announced May 22 that the Charte de la laïcité, or Charter of Secularism, promised by his party in last year’s general election, would become a Charte des valeurs québécoises, or Charter of Quebec values, and be tabled as a government bill this fall. What does this shift in the government’s rhetoric mean, and how should the left react?

This new maneuver, aimed at expanding the identity front in the hope of gaining (electoral) ground, is complex and risky. We should take advantage of it to make some headway in favour of pluralism and human rights, and put an end once and for all to the proposed Charte de la laïcité, a project that is at best unnecessary and potentially a threat to our freedoms; and we should reaffirm as “Quebec values” a respect for difference, intercultural convergence, and solidarity in opposition to discrimination and oppression.

As the report of the Bouchard-Taylor Commission clearly demonstrated, there is no crisis in Quebec in the relations between different communities of belief, except in the heads of the xenophobes, the speeches of the right-wing demagogues who fuel this xenophobia in order to make political capital, and the dishonest coverage of some sensationalistic media. When incidents are blown up in the media, it is because some people make bad decisions based on ignorance, prejudice, xenophobia or by overlooking certain rights. We saw this recently in the decision of the Quebec Soccer Federation to exclude young Sikhs wearing turbans. There was no problem until a few individuals decided to create one out of nothing.

The solution to these minor problems is not to create a new law with an assimilationist and anti-religious definition of secularism (contrary to the spirit and the history of this idea, which originated on the left) and over and above the rights of individuals and minorities. Rather, the task is to commit ourselves to firm defense of the rights of religious minorities in the face of discrimination and exclusion, and in a spirit of integration. And to improve the training of those administering public services in order to prevent the kinds of incidents that our sensationalistic media and national demagogues enjoy so much. A policy on secularism and accommodation, under the existing laws, notably the Québec Charter of Rights and Freedoms, would be entirely sufficient.

Is secularism an overriding value?

What does the PQ mean by “Quebec values”? Are these values invented in Quebec before being disseminated elsewhere? Are they values found only in Quebec? Are they values that have always been shared by the people of Quebec, from New France to our day? We need to be clear. The debate has to address the values that Quebec decides to adopt collectively and democratically as a society, for now and for the future.

What are these values? Can we identify some that are more fundamental and more essential than others? To what extent can we accept that not everyone in Quebec shares the same values?

This could be an interesting debate, although hard to translate into laws and regulations. But in fact the government’s purpose is not to contribute to the debate but rather to develop a new strategy to counter the decline in their popular support, a logical consequence of their neoliberal governance. Like other Western governments on the ropes in the recent past (for example, Sarkozy’s in France), the Marois regime hopes to rally support around xenophobic panic disguised as a fight for secularism and/or national identity.

This new positioning is both a retreat and an offensive. A retreat, in that it dilutes the issue of secularism as understood by the ethnic nationalists and the anticlerical militants (two distinct groups that sometimes overlap). Their demand for a charter of secularism seeks to set aside the policy of intercultural integration adopted by Quebec in the years when Gérald Godin was in the government[5] and replacing it with a new policy of assimilation asking minorities to make themselves invisible. This assimilative policy logically leads to justifying discrimination and marginalization for persons who refuse to dissolve into the model determined by the majority.

The strategic retreat toward “values” in general is both a concession to those who reject secularism out of attachment for Quebec’s Catholic heritage (like the mayor of Saguenay) and a logical consequence of the identitarian slippage in the very concept of secularism, which is increasingly instrumentalized for the purpose of marginalizing minorities. This is contrary to the meaning of secularism in its historic sense.[6]

But raising the question of “Quebec values” in general opens the door to recognition of more important values than secularism. Secularism should be understood as a means of achieving equality, freedom and solidarity: equality among the members of society independently of their spiritual and philosophical beliefs; freedom for everyone to believe or not to believe, and to build their own vision of the world; and solidarity with minorities in the realms of philosophy (e.g. atheists) or religion (Jews, Muslims, etc.) in the face of persecution or mere contempt on the part of the majority. Thus, if we were to re-examine the secular project in light of more fundamental values, we could fight its identitarian slippage and reinforce an intercultural and evolutive vision of the Quebec nation..

The PQ leaders are promoting a charter of values as a means of shoring up their nationalist credentials, which have been undermined by their inability to revive the struggle for Quebec sovereignty and their servility to the petroleum and mining multinationals, and more generally to the interests of transnational capital as manifested in their support to the Canadian free trade deal now being negotiated with Europe. Since the fight against the powerful is no longer on their agenda, why not embark on an operation that will further oppress people who are already marginalized? They didn’t hesitate to do that to the social assistance recipients, so why not go after the “ethnics” as well?

One of the problems with this approach is that its premise — that immigrants, particularly those of the Muslim religion, have values that differ appreciably from those of the French-Canadian majority — is an outright myth.[7] In fact, the values professed by the adherents of various minority religions are surprisingly similar to those of the average Catholic. Not to mention the people who come to Quebec precisely in order to escape Conservative and authoritarian regimes, or the members of minority groups that have long been established in our communities. Mixing the issue of religious affiliation and secularism with the issue of values is therefore at best breaking down an open door and at worst an operation that will fuel prejudice against minorities.

Prohibiting religious signs is not secularism

I know from my experience in Québec solidaire as well as elsewhere that the heart of the debate, its most important practical application, will once again concern the wearing of signs of religious (or cultural) adherence by workers in the public services. And that’s just for starters…

Let’s say, first, that there is no legal tradition that protects us from knowing another’s religion. That’s an invention of French anticlerical and/or Islamophobic philosophers.[8] Simply being informed of another person’s religion is in no way an infringement of my own freedom to believe or not to believe, or an attack against the secular nature of public institutions. And the idea that we can only know the religion of others if they are wearing some visible indication of it makes no sense.

If we recognized this right, how far would we have to go to enforce it? To get an idea, we need only think of the recent French moves to ban the headscarf for mothers accompanying kids on school outings, or for women working in the private sector, etc.

What if a man of Jamaican origin has dreadlocks, like Bob Marley? I might conclude that he adheres to the Rasta religion. So if he applied for a job as a teacher, I could require that he cut his hair. By doing so, I would prevent him from displaying his identification with his slave and African ancestors and their struggles. Would that decision be progressive?

Also, our thinking should be based on an analysis of the context. There is no systemic discrimination against atheists or Christians in our society. But there is indeed against the Arabs, the Muslims, the Africans, etc.[9] Banning personal religious insignia in general may seem fair at first, but in reality it means targeting minority religions, and the effect is to fuel prejudice.

Furthermore, a law banning the wearing of religious signs would probably be overthrown by the courts on the basis of the Quebec or Canadian charters of human rights. And some writers who favour such a ban recognize the problem. That’s where the bad idea of a Charte de la laïcité comes from. It’s a way to put so-called secular principles (actually anti-religious principles, which is quite different) above human rights in order to immunize them from potential court decisions. The last thing to do in this situation would be to pressure the PQ to return the discussion toward a Charte de la laïcité. On the contrary, we should take advantage of the semantic fuzziness introduced by the invocation of “values” to reverse this trend and argue for a simple policy based on existing rights.

If the PQ wants to return to this question this fall, it will be in the context of its inability to renew the strategy of the independentist movement and the decline in support for the government because of its neoliberal policies. What, then, is the political content of their project concerning “Quebec values”? It is an identitarian retreat to the NOUS of a Jacques Parizeau, the NOUS of the “secularized,”[10] the NOUS who don’t wear bizarre or sexist clothing, etc. aimed at THEM and their customs, their habits, their beliefs. If Québec solidaire (and the left in general) do not come out in strong opposition to this populist right-wing slippage worthy of a Mario Dumont, we will collectively be accomplices of a tendency to caricature minorities that will be used to justify any and all discrimination. This would be unworthy of an internationalist left opposed to all forms of oppression.

Other articles by Benoit Renaud (in English) on these issues may be found at Life on the Left and Socialist Voice. Just type his name in the respective Search spaces, then press Enter.


[1] As Gurcharan Singh, president of the Federation of Sikh Societies of Canada, noted in a letter to the Ottawa Citizen, published June 11, the clothing in question is a patka: “a turban is generally six to eight metres; a patka is less than one square metre.” It is “part of the uniform of every male Sikh athlete universally.”

[2] And they opposed demands frequently advanced in Quebec nationalist circles for a ban on the wearing of religious signs by “state agents” (employees and officials) — while providing some loopholes for potential exceptions: “provided they are not used as instruments of proselytism” and do not interfere with their duty of discretion or “impede the performance of the duties or contravene safety standards.” (For a detailed account see my article “Quebec left debates independence strategy.”)

[3] For an English translation of extensive excerpts from Renaud’s article, see “Quebec needs workers’ unity, not a ‘charter of secularism’ – Québec solidaire.”

[4] The courts had already held that the kirpan is not a “weapon,” in a case that vividly demonstrated some of the ways in which accommodation of religious minorities could actually aid the national cause in Quebec. See my article, “The Kirpan Ruling: A Victory for Public School Integration.”

[5] Godin was Minister of Cultural Communities and Immigration in the early 1980s.

[6] In France, in a period when Europe was still experiencing democratic revolutions, the goal was to defend equal rights for all citizens, including Protestants, Jews or agnostics, in the face of domination by the Catholic Church of the majority.

[7] Paul Eid, “La ferveur religieuse et les demandes d’accommodement religieux, une comparaison intergroupe,” in Eid, Bosset, Milot & Legro (ed.), Appartenances religieuses, Appartenance citoyenne, un équilibre en tension (Presses de l’Université Laval, 2009).

[8] I am thinking here of Catherine Kintzler and Henri Pena-Ruiz, in particular.

[9] http://www.radio-canada.ca/nouvelles/Economie/2012/05/29/008-etude-discrimination-embauche-montreal.shtml.

[10] An individual cannot personify laïcité; it is a neutral terrain, not a specific vision of the world. Laïcisation is an evolution of institutions, secularization affects civil society.