Grassroots
Post-Modernism
Remaking the soil of cultures
Gustavo Esteva & Madhu Suri Prakash
'Beyond its definite "No" to the Global Project, this book takes
a stimulating glance at the renewed life of social majorities and
offers good reasons for a common hope!
GILBERT RIST
'Grassroots Postmodernism is daring in its thesis that the
real postmodernists are to be found among the Zapotecos and
Rajasthanis of the majority world. It is hardhitting in its attacks
against progressive commonplaces, like global responsibility, human
rights, the autonomy of the individual, and democracy. And it is
eyeopening in its illustrations of how ordinary people, amidst the
rubble of the development epoch, stitch their cultural fabric
together and unwittingly move beyond the impasse of modernity.'
WOLFGANG SACHS
'Esteva and Prakash courageously and clearsightedly take on some
of the most entrenched of modern certainties such as the universality
of human rights, the individual self, and global thinking. In their efforts
to remove the lenses of modernity that education has bequeathed them,
they dig deep into their own encounters with what they call the "social
majorities" in their native Mexico and India. There they see not an
enthralment with the seductions of modernity but evidence of a will
to live in their own worlds according to their own lights. Esteva's and
Prakash's reflections on the imperialism of the universality of human
rights avoids the twin pitfalls of relativism and romanticism. Their
alternative is demanding and novel, and deserves our most serious
consideration. Grassroots Postmodernism is a much needed and most
welcome counterpoint both to the nihilism of much postmodern
thinking as well as to those who view the spread of the global
market and of global thinking too triumphantly.'
FREDERIQUE APFFELMARGLIN
'Quite simply, a book which will transform how one sees the world.’
NORTH AND SOUTH
ABOUT THE AUTHORS
GUSTAVO ESTEVA is one of Latin America's most brilliant intellectuals and a leading critic of the development paradigm. Active in his own country, Mexico, and on the international scene, he has been by turns public servant, university professor and, for the past twenty years, grassroots activist working with Indian groups, peasants and the urban marginalized. He is the author of a dozen books. The many posts he has held include being President of the 5th World Congress on Rural Sociology, Interim Chairman of the United Nations Research Institute for Social Development (UNRISD) Board, President of the Mexican Society for Planning, and VicePresident of the InterAmerican Society for Planning. But the achievement for which he is now most well known is his role in helping found various Mexican, Latin American and international NG0s and networks. Convinced that only through autonomous, grassroots organizations can social change be genuinely oriented and implemented by the people themselves for their own benefit, he has been very active in building links between communities and grassroots groups. In recent years he has worked very closely with the Zapatista Army for National Liberation in Chiapas, whose exploits have captured the imagination of people everywhere.
MADHU SURI PRAKASH has been ProfessorinCharge of Educational Theory and Practice at Pennsylvania State University since 1994. Educated originally at the University of Delhi, she did her doctorate in the philosophy of education at Syracuse University in 1981. She is the author of numerous chapters in books and articles in scholarly journals, including the American Journal of Education, Philosophy of Education and Teachers College Record. She has also been a guest editor for special issues of Holistic Education Review and Educational Theory. The book she is currently completing is provisionally entitled Gandhi's Educational Thought: Multiculturalism, Ecology and Postmodernism Reexamined from a Third World Perspective.
1
GRASSROOTS
POSTMODERNISM
REMAKING THE SOIL OF CULTURES
Gustavo Esteva and Madhu Suri Prakash
ZED BOOKS
London & New York
Grassroots Postmodernism was first published in 1998 by
Zed Books Ltd, 7 Cynthia Street, London NI 9JF,UK, and
Room 400, 175 Fifth Avenue, New York, NY 10010, USA
Copyright © Gustavo Esteva and Madhu Suri Prakash, 1998
Distributed in the USA exclusively by St Martin's Press,
Room 400, 175 Fifth Avenue, New York, NY 10010, USA
The moral rights of the authors of this work have been asserted by them
in accordance with the Copyright, Designs and Patents Act, 1988
Typeset in Monotype Bembo by Lucy Morton, London SE12
Cover design by Andrew Corbett
Printed and bound in the United Kingdom
by Biddles Ltd, Guildford and King's Lynn
All rights reserved
A catalogue record for this book is available from the British Library
Library of Congress CataloginginPublication Data has been applied for
ISBN I 85649 545 0Cased
ISBN 1 85649 546 9 Limp
CONTENTS
ONEGrassroots Postmodernism: Beyond the1
Individual Self, Human Rights and Development
Grassroots Postmodernism: An Oxymoron? 1
Peoples beyond Modernity: Sagas of Resistance and Liberation 4
David and Goliath 6
Interlocutor and Audience 7
Beyond the Three Sacred Cows 9
Who are "The People"?11
Content and Structure of this Book 14
TW0From Global to Local: Beyond Neoliberalism to the 19
International of Hope
Global Thinking is Impossible 22
The Wisdom of Thinking Small 23
Downsizing to Human Scale 26
Escaping Parochialism 27
Clothing the Emperor 28
The Power of Thinking and Acting Locally 32
Nonprovincial Localism: Forging Human Solidarities 33
Settling in a Pluriverse 36
Beyond the NationState 39
Beyond Global Neoliberalism: The International of Hope 42
THREEBeyond the Individual Self: Regenerating Ourselves 50
Dismembering 5o
Remembering 55
Remaking the Soil of Cultures 63
Communal Memory: Remembering to Escape Dismembering 67
Who am I? From Calling Card to Knots in Nets 76
Return and Remembership: Regenerating Soil Cultures 80
From Tolerance to Hospitality 86
1
Beyond Waste: Composting, Remaking Communal Soil 94
Hospitality Abused: Demarcating Postmodern Limits 99
FOUR Human Rights: The Trojan Horse of Recolonization? 110
Human Rights Universalized: Liberation or Abuse? 110
Gandhi: Liberation without Modern States or Human Rights 114
From Beijing: Global Platforms and Universal Rights 117
Moral Progress or Aberrations? 119
Celebrating the Pluriverse 125
Torture and Violence: The Bottom Line 132
The Kitsch of Human Rights: The Last Moral Resort for
Recolonization? 136
The Current Threat 138
Beyond the Violence of Human Rights 142
Towards New Intercultural Dialogues 143
FIVEPeople's Power: Radical Democracy for the 152
Autonomy of their Commons
Democracy Today: Subversive or Dead? 152
The Rise and Fall of Democracy 154
Radical Democracy 158
Like the Shade of a Tree 187
SIXEpilogue: The Grassroots Postmodern Epic 192
No New Truths, Reopening Our Horizons 199
Regenerating Public Virtues 200
Bibliography 208
Index 217
1
ONE
GRASSROOTS POSTMODERNISM:
BEYOND THE INDIVIDUAL SELF,
HUMAN RIGHTS AND DEVELOPMENT
An epic is unfolding at the grassroots. Pioneering social movements are groping for their liberation from the “Global project”1 being imposed upon them. Seeking to go beyond the premises and promises of modernity, people at the grassroots are reinventing or creating afresh intellectual and institutional frameworks without necessarily getting locked into power disputes. Ordinary men and women are learning from each other how to challenge the very nature and foundations of modern power, both its intellectual underpinnings and its apparatuses. Explicitly liberating themselves from the dominant ideologies, fully immersed in their local struggles, these movements and initiatives reveal the diverse content and scope of grassroots endeavours, resisting or escaping the clutches of the "Global Project."
This book is an attempt at sketching the first rough outlines of the unfolding postmodern epic at the grassroots.
GRASSROOTS POSTMODERNISM:
AN OXYMORON?
The fallen Soviet giant lies broken, scattered. The Berlin Wall no longer divides the capitalists from the socialists. The champions of the "Global Project seize the opportunity provided by the end of the Cold War to announce the creation of One World. Five billion present, and the 1o billion waiting around the corner of the new century can all live together in the "global village." Finally, every individual (man, woman and child) can begin to claim human rights the moral discovery of the modern era.
The modern era, however, is also ending. From their think tanks and ivory towers, deconstructing the castle of modern certainties, postmodern thinkers are slaying the modern dragons: science and technology; objectivity and rationality; global subjugation by the One Culture the "culture of progress" spread across the world through the white man's weapons of domination and subjugation.
While classified under the single banner of "postmodernism," slayers of the modern hydra emerge from ideologically incommensurable academic camps of the modern academy. Feminist postmodernists speak in a voice alien to the cars of postmodern pragmatists. American postmodernists underscore their departures from European postmodernism. Postmodern poetry does not draw its inspiration from postmodern architecture. Postmodern professional philosophers do not attend the same conferences as the theorists of postmodern art.
Yet, located within the same modern academy, these different ideological camps share an often unspoken consensus not only of dissent, but also of assent. Regarding the latter, there are some "sacred cows" of the modern era that continue to be revered; cows that are neither touched nor deconstructed; modern "certainties" that retain their hold within the academy, even as all else that is solid begins to melt into thin air. These certainties constitute the remaining unfallen pillars for the world's "social minorities," the "Onethird World," now living in fear that their familiar reality of jobs, markets and welfare threatens to collapse around them.
They do not share this reality with the "Twothirds World." For the "social majorides" still alive or waiting to be born on this planet, all these familiar elements of the "social minorities"2 modern world remain alien to their daily lives. Equally alien is the word "postmodern," coined in the academies of the "social minorities." It remains totally outside their vocabularies. Both the word and the intellectual fashions that have launched postmodernism might as well be occurring on another planet.
At the same time, the promise and the search for a new era beyond modernity are a matter of life and death, of sheer survival, for these struggling billions whom social planners call "the masses," "the people" or "common" men and women. Daily, they are compelled to invent postmodern social realities to escape the "scientific" or even the "lay" clutches of modernity. Modernization has always been for them, and will continue to be, a gulag that means certain destruction for their cultures.
The language as well as the conceptual framework of academic post~ modernism are clearly of no use to the "social majorities" for escaping the modern holocaust looming over their lives. It is as ill equipped as that of modernism to describe the experiences of these "down under" billions, struggling to survive the horrors, destruction and threats that the "social minorities" present to their selves and soils, their communities and cultures.
For many years, observing or participating in some of these grassroots struggles, we were unable to speak about them. Caught and severely constrained within the traps created by modern words and concepts, we suffered an incredible impotence, a peculiar inability to articulate what we were seeing and experiencing with people at the grassroots. The modern categories in which we were "educated" would not permit us to understand and celebrate today's grassroots postmodern pioneers. Rather than a solution to this predicament, academic postmodernism imposed additional inhibiting barriers for us. For their part, while trapped within neither the modern language net nor the "reality" of "educated" modern persons, the "social majorities" creating that postmodern epic seem to share our difficulties in articulating their experiences of modernity.
The birth of this book is an atterript to overcome that predicament.
"Grassroots postmodernism" appears at first glance like a contradiction ill terms; all impossible marriage of the academic and the illiterate; a fancy academic concoction to give a new lease to life, however ephemeral, to the fast fading fashion of academic postmodernism, its swan song turned rancorous after tedious intellectual battles.
Yet, we dare to stand by our peculiar juxtaposition of "grassroots" And "postmodernism." For all its oddities in bringing together two incommensurable worlds, we find it useful for presenting radical insights, which include exploding the meaning of the two elements of the expression.
Through the marriage of "grassroots postmodernism:' we are not trying to give birth to another school of postmodern thought. Instead, bringing these terms out of the confines of the academy to far removed and totally different social and political spaces, we hope to identifyand give a name to a wide collection of culturally diverse initiatives and struggles of the socalled illiterate and uneducated nonmodern "masses," pioneering radical postmodern paths out of the morass of modern life.
The epic to which we are alluding does not include all grassroots movements or initiatives. The Shining Path, the American or German Nazis or NeoNazis, the Ku Klux Klan, the Anandamargis and others of the same ilk are in our view fully immersed in modernity or premodernity. "Grassroots" is an ambiguous word, which we still dare to use because its political connotation identifies it with initiatives and movenments coming from "the people": ordinary men and women, who autonomously organize themselves to cope with their predicaments. We want to write about "common" people without reducing them to "the masses”.
PEOPLE BEYOND MODERNITY:
SAGAS OF RESISTANCE AND LIBERATION
Dramatically exacerbating five centuries of modernization during the past four "Development Decades" (Sachs, 1992), the "social minorities" are consuming3 the natural and cultural spaces of the world's "social majorities" with the stated intentions of developing them for "progress," economic growth and humanization.
For their part, with sheer guts and a creativity born out of their desperation, the "social majorities" continue resisting the inroads of that modern world into their lives, in their efforts to save their families and communities, their villages, ghettoes and barrios, from the next fleet of bulldozers sent to make them orderly or clean. Daily, the blueprints of modernization, conceived by conventional or alternative planners for their betterment, leave "the people" less and less human. Forced out of their centuriesold traditional communal spaces into the modern world, they suffer every imaginable indignity and dehumanization by the minorities who inhabit it. The only hope of a human existence, of survival and flourishing for the "social majorities," therefore, lies in the creation and regeneration of postmodern spaces.
Socalled "neoliberal" policies, the free trade catechisms, the proliferation of "transnational" investments and communication networks, and all the other elements that are used to describe the new era of "globalization," are pushing the "social majorities" even further into the wastelands of the modern world. Relegated to its margins, they are "human surpluses": making too many babies an "overpopulation"; increasingly disposable and redundant for the dominant actors on the "global" scene. They cannot be "competitive" in the world of the "social minorities," where "competitiveness" is the key to survival and domination. The dismantlement of the welfare state designed and conceived to protect the "benefits," dignity, income and personal security of the world's "social minorities" means little to the "social majorities." As "marginals," they have never had any real access to the "benefits" enjoyed by the nonmarginals, the ones occupying the centers of the modern world. While some "marginals" are still striving to join the ranks of those minoritiesstruggling to retain their jobs, their social security or their education, many more are not entering the trap of modern expectations: to count upon the market or the state.
Allotted the ghettoes, the dregs, the toxins, the reservations or the other wastelands of modern societies, the collapse of the market or the state is creating, in fact, new opportunities for them to stand on their own feet; to stop waiting for handouts or the fulfilment of all the false promises of equality,
justice and democracy. Reaffirming themselves in their own spaces, they are daily creating the social frontiers of postmodernity; finding and making new paths with wit and ingenuity. The inevitable breakdown of modernity that terrorizes modern minorities is being transformed by the nonmodern majorities into opportunities for regenerating their own traditions, their cultures, their unique indigenous and other nonmodern arts of living and dying.