Because Jim is a bit older and considerably smarter than I, it took me some time to catch up to him, but eventually I recognized his insight. He was warning me that even we lefties -- trained to keep an eye on systems and structures of power rather than obsessing about individual politicians and single events -- were missing the point if we accepted the conventional wisdom that 9/11 changed everything, as the saying went then. He was right, and today I want to talk about four fundamentalisms loose in the world and the long-term crisis to which they point.
Before we head there, a note on the short-term crisis: I have been involved in U.S. organizing against the so-called war on terror, which has provided cover for the attempts to expand and deepen U.S. control over the strategically crucial resources of Central Asia and the Middle East, part of a global strategy that the Bush administration openly acknowledges is aimed at unchallengeable U.S domination of the world. For U.S. planners, that world includes not only the land and seas -- and, of course, the resources beneath them -- but space above as well. It is our world to arrange and dispose of as they see fit, in support of our blessed lifestyle. Other nations can have a place in that world as long as they are willing to assume the role that the United States determines appropriate. The vision of U.S. policymakers is of a world very ordered, by them.
This description of U.S. policy is no caricature. Anyone who doubts my summary can simply read the National Security Strategy document released in 2002 http://www.whitehouse.gov/nsc/nss/2002/ and the 2006 update http://www.whitehouse.gov/nsc/nss/2006/, and review post-World War II U.S. history http://www.zmag.org/crisescurevts/interventions.htm. Read and review, but only if you dont mind waking up in the middle of the night in a cold sweat of fear. But as scary as these paranoid, power-mad policymakers delusions may be, Jim was talking about a feeling beyond that fear -- a grief that is much broader and goes much deeper.
One way to come to terms with these forces is to understand the United States as a society in the grip of four fundamentalisms. In ascending order of threat, I identify these fundamentalisms as religious, national, economic, and technological. All share some similar characteristics, while each poses a particular threat to sustainable democracy and sustainable life on the planet. Each needs separate analysis and strategies for resistance.
The antidote to fundamentalism is humility, that recognition of just how contingent our knowledge about the world is. We need to adopt what sustainable agriculture researcher Wes Jackson calls an ignorance-based worldview, http://www.landinstitute.org/vnews/display.v/art/2004/10/03/42c0db19e37f4 an approach to world that acknowledges that what we dont know dwarfs what we do know about a complex world. Acknowledging our basic ignorance does not mean we should revel in stupidity, but rather should spur us to recognize that we have an obligation to act intelligently on the basis not only of what we know but what we dont know. When properly understood, I think such humility is implicit in traditional/indigenous systems and also the key lesson to be taken from the Enlightenment and modern science (a contentious claim, perhaps, given the way in which modern science tends to overreach). The Enlightenment insight, however, is not that human reason can know everything, but that we can give up attempts to know everything and be satisfied with knowing what we can know. That is, we can be content in making it up as we go along, cautiously. One of the tragedies of the modern world is that too few have learned that lesson.
Fundamentalists, no matter what the specific belief system, believe in their ability to know a lot. That is why it can be so easy for fundamentalists to move from one totalizing belief system to another. For example, I have a faculty colleague who shifted from being a dogmatic communist to a dogmatic right-wing evangelical Christian. When people hear of his conversion they often express amazement, though to me it always seemed easy to understand -- he went from one fundamentalism to another. What matters is not so much the content but the shape of the belief system. Such systems should worry us.
That said, not all fundamentalisms pose the same danger to democracy and sustainability. So, lets go through the four I have identified: religious, national, economic, and technological.
RELIGION AND NATION
The fundamentalism that attracts the most attention is religious. In the United States, the predominant form is Christian. Elsewhere in the world, Islamic, Jewish, and Hindu fundamentalisms are attractive to some significant portion of populations, either spread across a diaspora or concentrated in one region, or both. Given all the attention focused on religious fundamentalism, Ill assume everyone has at least a passing acquaintance with the phenomenon and is aware of its threats.
Nationalism poses a threat everywhere but should especially concern us in the United States, where the capacity for destruction in the hands of the most powerful state in the history of the world is exacerbated by a pathological hyper-patriotism that tends to suppress internal criticism and leave many unable to hear critique from outside. In other writing (Chapter 3 of Citizens of the Empire http://www.amazon.com/exec/obidos/asin/0872864324/thirdcoastact-20/002-3901788-0263217 ) I have outlined in some detail an argument that patriotism is intellectually and morally bankrupt. Here, let me simply point out that because a nation-state is an abstraction (lines on a map, not a naturally occurring object), assertions of patriotism (defined as love of or loyalty to a nation-state) raise a simple question: To what we are pledging our love and loyalty? How is that abstraction made real? I conclude that all the possible answers are indefensible and that instead of pledging allegiance to a nation, we should acknowledge and celebrate our connections to real people in our lives while also declaring a commitment to universal principles, but reject offering commitment to arbitrary political units that in the modern era have been the vehicle for such barbarism and brutality.
That critique applies across the board, but because of our power and peculiar history, a rejection of national fundamentalism is most crucial in the United States. The dominant conception of that history is captured in the phrase the city upon a hill, the notion that the United States came into the world as the first democracy, a beacon to the world. In addition to setting the example, as soon as it had the capacity to project its power around the world, the United States claimed to be the vehicle for bringing democracy to that world. These are particularly odd claims for a nation that owes its very existence to one of the most successful genocides in recorded history, the near-complete extermination of indigenous peoples to secure the land and resource base for the United States. Odder still when one looks at the U.S. practice of African slavery that propelled the United States into the industrial world, and considers the enduring apartheid system -- once formal and now informal -- that arose from it. And odd-to-the-point-of-bizarre in the context of imperial Americas behavior in the world since it emerged as the lone superpower and made central to its foreign policy in the post-WWII era attacks on any challenge in the Third World to U.S. dominance.