From Copenhagen to Cochabamba: caminamos preguntando 2.0?

In this essay Tadzio Mueller (Political scientist and contributing editor of Turbulence) reviews the outcomes of both the Copenhagen and Cochabamba conferences, addressing the political and organisational space these differing ‘climate focused’ events open for the social movements for Climate Justice.

From Copenhagen to Cochabamba: Walking We Ask Questions, 2.0?[1]

Tadzio Mueller, 5/2010

The Run-Up

Copenhagen, Denmark, December 2009. The climate summit’s failure manages to underwhelm even the already low expectations of the emerging global climate justice movement. Once it becomes obvious that none of the major emitters, neither the US nor the EU, Japan or Australia, has committed to the necessary dramatic emissions reductions, the so-called “Copenhagen Accord” is being negotiated outside the official processes under the leadership of the United States. (And why should the major emitters reduce their emissions? In a fossil-fuel based capitalist economy, reducing emissions implies a politically unpalatable reduction of economic growth.) The Accord claims it wants to limit global warming to 2° Celsius, but in pursuit of this ambitious goal it proposes only voluntary emissions reductions, without any mechanisms for enforcing these commitments, or for penalising those countries that fail to meet their commitments.[2] It is the resistance of governments from Venezuela, Sudan and Bolivia that ultimately stops the UNFCCC (United Nations Framework Convention on Climate Change) from officially adopting the Accord. Instead, the text it is merely “taken note of” – as is the quality of the catering at the summit. The worst-case scenario feared by many in the movements and in critical NGOs, that a bad deal might be greenwashed, thus does not come to pass. Only the politically colour-blind could see the Accord as being genuinely green. The supposedly “last, best chance to save the planet” thus passes, after a two-week summit during which the prospect of the disappearance of entire island states under water and the evacuation of their populations had become a new normality that people accepted without flinching.

Yet not only to those who would prefer no climate deal at all to even a weak one, the two-week summit is far from a complete disaster. Many in the emerging global climate justice movement, especially those who from the beginning took the hope for a “fair, ambitious and binding deal”[3] as pie-in-the-sky, can point to successes of their own: the demonstration on Saturday 12.12. was probably the single largest explicit ‘climate change’ demonstration ever (though its political intentions were fuzzy at best, ranging from the ‘do something about climate change, please’, to the traditionally anticapitalist ‘shut down capitalism, now!’); over a two-week period, more than 50,000 people attended Klimaforum09, the countersummit in Copenhagen, which produced a widely disseminated final declaration that effectively brought together the various political positions in the movement; while the last major action, Reclaim Power, expressed a new relationship between movements on the streets, NGOs and governments, between ‘inside’ and ‘outside’, in a way that augured in a new phase of global movement politics.[4] In that sense it mattered that Hugo Chavez, in his address to the UNFCCC, quoted the slogan that the movements had been articulating for weeks in their workshops and chanting in the streets: Change the system, not the climate!

Given the obvious failure of official climate change politics on the one hand, and the possible emergence of a new social force on the other, Bolivia’s president Evo Morales lays an interesting wager. He calls for an alternative climate summit – more precisely: a “Global Conference on Climate Change and the Rights of Mother Earth”[5] – to gather all those progressive forces that want to develop an explicitly anticapitalist climate politics. The meeting is to take place in Cochabamba, a city made famous ten years ago in the global movements by the Guerra del Agua, the ‘water war’ that brought together rural irrigators and campesinos, urban factory workers, unemployed miners, and cocaleros (coca leaf growers), who successfully overturned the contract that had privatised the municipal water system and threw the US-based multinational Bechtel out of Bolivia. Much is at stake: so far, the left’s response to the failure of official climate change politics consists of little more than the usual moralising appeals and demands, but lacking sufficient social force to implement them. Put differently: it may be technically correct to say that ‘capitalism’ is to blame for climate change, but it doesn’t help us much in light of the continued expansion of the fossil-fuel system – despite attempts to institute a kind of ‘green capitalism’.[6] What might an anticapitalist climate politics look like? How can it be implemented? And maybe most importantly: by whom?

The Actors

In Cochabamba, these and other questions were to be discussed by an almost unprecedented constellation of actors: not since the days of the 3rd International had progressive governments and movements been brought together on such an equal footing, outside the often stifling UN-framework and in the context of such an explicitly anticapitalist discourse.

On the one side, we get the progressive Latin American governments, some of them organised in the ALBA-bloc (Bolivarian Alliance for the Peoples of our America: Venezuela, Cuba, Bolivia, Nicaragua and Ecuador). Of these, the Bolivian is by far the one closest to social movements,[7] being itself the result of an intense cycle of largely indigenous social struggles over the course of the last decade. The relevance of this lies in the fact that the movements for climate justice, even more so than other radical left movements, rely strongly on the agenda-setting, the political leadership of often indigenous ‘frontline communities’ (that is, of those groups who are most directly affected by climate change as well as by the so-called ‘false solutions’ like emissions trading or agrofuels).

But looking beyond discourse to the ‘material basis’ of the Bolivian economy, things suddenly look somewhat different. While there is much talk of Pachamama, of Mother Earth and its rights in the run-up to and during the summit, the left-wing Latin American project is in fact grounded in a political economy that the Uruguayan intellectual Eduardo Gudynas has dubbed the “New Extractivism”.[8] To be sure, progressive governments have made significant progress in poverty reduction, and have accompanied (that is, have been produced by and have furthered) genuine transformation in social force relations. What is on display in Bolivia and elsewhere in the region is a sort of neo-Keynesian desarrollismo (developmentalism), with strongly redistributive policies. But these welcome policies are financed by the exploitation of the very Pachamama whose rights are on the agenda in Cochabamba: be it the exploitation of mines (coal, lithium, copper), the construction of dams, the pumping of oil, or the expansion of hyperintensive soy-monocultures. Gudynas argues that “the progressive governments [in Latin America] reduce economic development to economic growth, which in turn can be achieved primarily by way of the expansion of exports and increasing investments. The new extractivism is one of the central means for reaching these goals.”[9]

There are thus two tensions within the Bolivian as well as the broader Bolivarian project. First, a contradiction exists between discourse and material basis (a seemingly old-fashioned, but in this case definitely appropriate distinction): flowery talk notwithstanding, the Bolivian government’s capacity to effectively raise living standards within the country largely depends on high prices for natural gas and other raw materials, that is, on a fossil fuel-based, extractive economy. This hardly looks like one of the “real solutions” so often invoked by the climate justice movement, that would quickly deliver significant emissions reductions while at the same time beginning to overturn the social relations that produce the crisis in the first place. Second, social conflicts seem to arise almost necessarily around traditional resource extraction. Two quick examples: just days before the climate meeting in Cochabamba, the Bolivian town of San Cristobal saw the occupation of corporate offices and blockades of train lines during protests against a local silver mine. The protesters’ demands? End environmental devastation, and supply the local communities with water and electricity.[10] In addition, intense protests are taking place in southwest Bolivia against hydroelectric power plants that the Bolivian government plans to build together with Brazil.

This neo-extractivist model of development, as well as the need for sometimes repressively controlling the conflicts that arise around it, clearly doesn’t sit very well with a conference about the rights of Pachamama, where the global movements are supposed to get together with progressive governments to discuss socially just solutions to the climate crisis. What to do? The Bolivian government simply decided to exclude not only these kinds of local and national questions from the conference’s agenda – with the ludicrous justification that local questions had no place in an international conference – but also, as a result, those groups and movements critical of the government and its developmental model. Those for whom this move is eerily reminiscent of the cynical positions taken in Copenhagen by the likes of Angela Merkel, who likes to be feted internationally as the saviour of the climate, while continuing to build coal fired power plants at home at an alarming rate, may be forgiven. The exclusion of these questions and voices from the summit led groups critical of Evo Morales and his Movimiento al Socialismo (MAS) to create the alternative mesa 18, the ‘18th working group’, where the Bolivian model as well as the new extractivism were openly criticised. To complicate things further, and to briefly jump ahead in the storytelling: the problem with criticising Evo and his MAS from the left is the political right, which has organised a strong separatist movement in the comparatively wealthy ‘Media Luna’ region in Bolivia’s lowlands, that constitutes a serious challenge to the stability of the country and the continuation of Morales’ government. Thus, when two right-wing members of parliament wanted to join the participants of the mesa 18, they were denounced as fascists, and expelled from the proceedings. Why? Because the anti-MAS left has at all costs to avoid the impression of joining forces with the right against Evo.[11]

On one side, then, the Bolivian government with all its contradictions – which are in turn a reflexion of the complexity of the ‘new left’ in Latin America. And on the other side? There we encounter a process that, with a certain dose of Gramscian optimism,[12] can be referred to as the emerging global climate justice movement.[13] This movement is itself the result of a fusion between parts of the alterglobalist summit protest- and social forum-milieus with radical environmental groups and activists (or those radicalised by the failure of the UNFCCC), at a time when, on the one hand, neoliberalism was rapidly losing its ideological and integrative power, and on the other hand, climate change had begun to force its way onto the political and economic agenda, both as a socio-environmental problem, and as a new opportunity for “green” development and growth.

What appears as a new movement from one vantage point, however, is at the same time simply the next phase of global social struggles in an age of what ten years ago was simply called ‘globalisation’. The first phase was characterised by the common rejection of neoliberalism (‘one no, many yeses’), the rejection of Thatcher’s dogma that there is no alternative (‘another world is possible’), and the widespread refusal to work with institutional left-wing actors, not to mention governments. The World Social Forum’s Charter, for example, explicitly prohibits the participation of parties, and one of the most popular leftist theory books of the last ten years was John Holloway’s Change the World Without Taking Power.[14]

In the second cycle, however, some things are shifting: due to, on the one hand, neoliberalism’s waning strength in institutions such as left-wing and Social Democratic parties, trade unions and some governments; and, on the other, because this waning has highlighted the weakness of the anti-neoliberal movement, its inability to institutionalise, i.e. render permanent, its gains and victories, there has lately been a change in the way that the relationship to institutions is being thought in the global movements. Where a crass anti-institutionalism used to reign – which, to be clear, was entirely appropriate to the situation – today we encounter openness, questions, and new connections.[15] One example of this is the Reclaim Power-action mentioned above, during the preparation of which (post-)autonomous activists collaborated, or at least negotiated, with governments and a whole range of actors that ‘back in the days’ would have been distrusted on account of their (ill-defined) status as ‘NGOs’ – another example is the movement’s unclear relationship to the UNFCCC. A third, obviously, is the conference in Cochabamba itself.

The second strategic difference we encounter in this second cycle refers to the ‘one no’ and the ‘many yeses’. After the end of neoliberalism’s hegemony, there is no longer a unifying ‘no’, while at the same time there is much more political space within which radical, even anticapitalist, positions can be articulated. All this, coupled with the growing urgency of the climate crisis, has produced a situation where there is greater pressure on the emerging climate justice movements to produce ‘positive’ proposals that can be implemented at a global scale than there was on the alterglobalisation movement.

Building on the work of the environmental justice movement, and networks like the “Durban Group for Climate Justice”,[16] the idea of ‘climate justice’ has thus quickly established itself as an important new discursive common ground for the movement, a discourse that in fact contains a number of “directions demands”:[17] that fossil fuels be left in the ground; that industrial agriculture be replaced with local systems of food sovereignty; that the ecological debt owed by the global North to the South be recognised, among others.[18] Obviously, these demands might sound different depending on where they are used, and they might be more appropriate for struggles in the South than in the urban regions of the North: does climate justice mean the same thing in Europe as it does in Latin America? The same thing in Bolivia as it does in Brazil? In this sense, even if there is today greater pressure, and space, for positive proposals, one thing has not changed much from one phase to another: then, inspired by the poetry of the Zapatistas, the idea was to “walk while asking questions” (caminamos preguntando). While the conference thus gave very few answers, it raised many questions, and gave space for problematics to emerge, without being solved – little else was, is, possible at this point. Problematics wouldn’t be problematic if they were amenable to easy solutions…

The Conference

More than 30,000 participants, almost 10,000 of them from abroad – mostly Latin American, a surprising number of North Americans. Europe and Asia are badly represented, thanks to the Icelandic volcano; representation from Africa is even worse, probably thanks to the absence of funds. Nonetheless: now we are in Cochabamba to talk about the structural changes that we know to be necessary. Government delegations from countries all over the world, summithopping autonomists, UN-bureaucrats, Andean coca farmers. In the run-up to the summit, 17 working groups had been created to deal with a multiplicity of topics, ranging from strategies for action to forests, from indigenous rights to migration, long discussions were conducted via email-lists. Imagine the difficulties of translation: not just linguistically, also culturally. How do autonomous movement activists and UN-bureaucrats talk to each other? In this regard it was especially the central working structures of the conference, the mesas (working groups) that were interesting attempts to bring together the different languages, methods and goals of the various actors. In this sense, the mesas were certainly problematic: not (necessarily) because they were badly organised, but rather, because they were an expression of problematics, of open questions marking this new phase of struggles.

Many stories could now be told of this conflictual cooperation. Of the working group on forests, where the movements managed to defeat an attempt by the Bolivian government to get them to support the UN-programme REDD (Reducing Emissions from Deforestation and forest Degradation), unpopular with many indigenous groups for threatening to take control of their ancestral forests out of their hands. Of Via Campesina’s ultimately successful last-minute move to, together with some international allies, prevent the conference from adopting a document that proposed the creation of a new ‘Global Alliance of Peoples and Movements’, a kind of new ‘International from Above’ that would tie up movements’ scarce resources while adding little to the already existing concert of international fora and networks. Of the many working groups where these kinds of conflicts did not arise, where either the government’s agenda (e.g. to push for an international referendum on climate change), or the movements’ agenda dominated (e.g. in the working group on climate financing). But these stories, interesting as they may be, might lead us a bit too far into the event’s nitty-gritty details. For more of an overview of the conference’s outcomes, it is probably most interesting to take a look at the final declaration. This long text definitely packs some political punch, and unites within itself a sometimes confusing multiplicity of demands, many of which come directly from the movements, others emerge straight from the Bolivian government’s strategic considerations (which, incidentally, raises the question of what happens to movements’ demands that are taken up by governments?).

The “Cochabamba People’s Accord” opens with some choice bits of anticapitalist and anti-growth rhetoric: “The capitalist system has imposed on us a logic of competition, progress and limitless growth… In order for there to be balance with nature, there must first be equity among human beings… The model we support is not a model of limitless and destructive development.”[19] This definitely sounds good, and is almost certainly useful in the debate about the possibility and desirability of ‘infinite growth on a finite planet’ that seems to be slowly taking off in parts of the global North. But what are the concrete strategic steps that are being proposed – and where do their problems lie?

The two suggestions emanating from the conference that received the most coverage were the plans to hold a “global” referendum on climate change, and the idea of setting up an international environmental/climate crimes court. On the first proposal: over the course of rather controversial discussions it became clear that the referendum is a project that would make a lot of sense in a Latin American context: there is a long history here of using referenda and consultas as tools of conscientización, of consciousness-raising, for example in the resistance to the Free Trade Area of the Americas. Many activists from the North and from Asia, however, viewed it more critically. How would Europeans respond to questions about climate change and the necessary changes to patterns of production and consumption that dealing with it would entail? How about North Americans? And finally: how do you hold a referendum in China?

The international climate court is a similarly vexed project. On the one hand, the legal institutionalisation of social movements’ demands and successes is certainly an important part of ‘winning’. On the other hand, the creation of such an institution would demand an amazing amount of work from all parts of the climate justice movement – and do we really, after 15 years of pointlessly working away inside the UNFCCC, direct all our constituent power into this kind of international institutional process?

One central demand of the climate justice movement, which was taken up and further amplified in Cochabamba, has always been that the global North recognise and start making reparations for its ecological/climate debt to the global South. Now the conference has put a figure to this demand: Northern governments are to spend some 6% of their annual GDP on this debt. In principle, this call is a good thing, no doubt. In practice, the demand runs up against some problems – not insurmountable ones, but problems nonetheless. First, by way of which institutional mechanism are these funds going to flow? Not, we hope, through the World Bank, an institution that has excelled at rebranding itself the new ‘Green Bank’ while at the same time continuing to pour significant funds into fossil-fuel projects. And indeed, here the proposals of the financing working group are clear: “a new financial mechanism shall be established under the authority of the UNFCCC, replacing the Global Environment Facility and its intermediaries such as the World Bank and the Regional Development Banks.” Second, to whom will these funds be paid? (Here, both the question and the answer need to be formulated carefully.) To Southern governments? Here, the term ‘global South’ might be covering up one too many conflicts between governments and sectors of society. Third, and from a European perspective most pressingly: given that the payment of climate debt could be framed as yet another reason for draconian austerity measures in Europe, and that people, as a discussion at UK-climate camp once pointed out, are unlikely to riot for austerity, how can we turn this into a demand that won’t leave us even more marginalised in the political battles raging on the continent right now? One way out of this would be for the movements to demand that payment of this ecological debt be tied to restrictions on where the money might come from. It would have to come from taxes on polluters that do not involve these costs being passed on to those who, say, need to consume energy to heat their homes. To be clear: this is not to reject the demand as such, it is merely to point out some of the practical challenges that the struggle for it faces, especially because this one has been so central in the movement.

In general, the “global North” comes in for much criticism in the conference’s final declaration: it is being urged to take responsibility for the many so-called ‘climate refugees’ (use of this category, by the way, is also contested by those who argue that it illegitimately constructs and then privileges one ‘type’ of migrant – ecological – over others – ‘economic’), and to open its borders to them; and to reduce its emissions by 50% from 2013 to 2017, against a 1990 baseline. The text also repeatedly refers to “indigenous peoples”, their economies and their ways of life: on the one hand as a source of legitimacy and moral anchor, and on the other hand, as a rhetorical anti-growth device. We can only hope that these ways of life and economies not only continue to survive their confrontation with the global North but also with the new Extractivism of the Latin American New Left. In this regard it is interesting, although hardly surprising, to note that one central movement demand does not appear in the final document: to leave fossil fuels in the ground. Comrades Evo and Hugo would not have appreciated that one.

Concluding this review of the summit’s outcomes, there are the positive things that always happen beyond the ‘official’ statements when global and normally dispersed movements come together: the networking, the strategising, the planning – and the collective fun. For example: a call for action initially articulated in Latin America, for a “day of action in defence of mother earth” (on the 12th of October, on what used to be known as ‘Columbus Day’), was picked up in Europe by Climate Justice Action and turned into a call for “direct action for climate justice”. In Cochabamba, this day of action may have become a week of action where a variety of networks, ranging from the radical (Via Campesina: on the 16th of October, there will be a day of action against Monsanto) to the moderate ( is organising a day of action, called ‘get to work’, on the 10th of October) are currently discussing the possibility of coordinating their days of action. While there are significant political differences between some of these networks, and the week of action remains thus far merely a possibility, the potential for the various parts of the movements to cooperate in taking some form of direct action definitely marks an exciting outcome of Cochabamba.

The Crystal Ball: the Good, the Bad, and the Unclear

Events like the alternative climate summit in Bolivia always raise one question: what effects do they have? The impacts, let alone the ‘successes’ of social movements are notoriously hard to judge or measure, especially with the conference being such a recent event. Will the final declaration become the ‘new programme’ of the movements? Probably not, but some things are already becoming a bit clearer: first, only a few days after the conference, the Bolivian government submitted a document based on the results of the conference to the UNFCCC. In other words, the demands of the global climate justice movement are now official discussion materials within a UN-process, in a way that is probably quite unprecedented. Of course, it’s also possible that the UNFCCC as an institution has lost all political relevance, but that’s another matter. The document is also likely to have an internally unifying effect (with all the ambivalence that this term might carry): for example, the network Climate Justice Now! has announced that it will support the positions taken in the “Cochabamba Accord” both inside and outside the UN-process. But whether this means that positions that did not end up in the accord will be marginalised remains to be seen – the potential for this to happen definitely exists.

Beyond the text it is likely that Cochabamba will contribute to a strengthening of anticapitalist and ‘movementist’ discourses within the climate debate: that a president would use his institutional position to explicitly link capitalism and its need for rapacious growth to the climate crisis is, in the current situation, certainly a very positive development; as is the highlighting of the role of movements in the struggle for climate justice. Discussions within the global movements will also be affected: the process, begun some years ago, whereby global struggles are increasingly (also) orienting themselves around the question of climate justice will have been sped up in Cochabamba.

As time passes, more questions will undoubtedly continue to] arise as a result of the Bolivian summit. Should we focus on Cancún? And in the meantime? What of those who argue that a climate justice movement strategy needs to start looking beyond the UNFCCC? More questions. More walking.

But hopefully, we’ll start to answer some of these questions soon …

[1] An earlier version of this text was previously published, in German, by the Rosa Luxemburg Foundation. Thanks to Rosa for funding my trip to Bolivia, much appreciated. Many thanks also to Corinna Genschel, Tina Gerhardt, Julian Mueller, Bertie Russel and Ben Trott for suggestions that vastly improved the text – with all the usual disclaimers applying.

[2] Even the 2-degrees target has attracted criticism: whose survival is being prioritised?

[3] Greenpeace, Avaaz and the tck,tck,tck-campaign pushed for this goal until the bitter end.

[4] De Marcellus, Olivier, 2010: Failure and Victory in Copenhagen,


[6] Müller, Tadzio and Passadakis, Alexis, forthcoming 2010: Another Capitalism Is Possible? From World Economic Crisis to Green Capitalism. In: Abramsky, Kolya, ed., 2009 Sparking a World-wide Energy Revolution: Social Struggles in the Transition to a Post-Petrol World. Oakland: AK Press.

[7] Evo Morales himself hails from the, by now relatively parti-fied, Movimiento al Socialismo (MAS) a movement that emerged from the coca-growing communities of the Bolivian highlands. He has been in power since 2006.

[8] Gudynas, Eduardo, 2010: The New Extractivism in South America.

[9] Gudynas, Eduardo, April 2010: “El Modelo de Desarrollo en Debate”, Le Monde Diplomatique, Edición Boliviana. S. 7.


[11] I can only refer here to the complexity of ‘internal’ indigenous politics and their manifold divisions (for example between ‘indigenism’, and the less ethnically connoted ‘katarismo’), but for lack of space and knowledge, cannot go into them.

[12] Sitting in a fascist prison, the Italian communist Antonio Gramsci spoke of the need for a “pessimism of the intellect”, coupled with an “optimism of the will”.

[13] To be sure, there is also a wider ‘climate movement’, on the right of which we find actors such as Oxfam and others who, some five years ago, organised the rather revolting “Make Poverty History” campaign.

[14] Holloway, John, 2002: Change the World Without Taking Power. London: Pluto Press.

[15] Turbulence Collective, 2009, “Life in Limbo?”, Turbulence 5, But see the resurgence of a poetic, anti-institutional insurrectionism in, e.g., the Invisible Committee, 2009: The Coming Insurrection. New York: Semiotexte/Intervention.


[17] Trott, Ben, 2007: „Walking in the right direction?“, Turbulence 1.

[18] See


6 Responses to “From Copenhagen to Cochabamba: caminamos preguntando 2.0?”

  1. 1 alice May 17, 2010 at 5:17 pm

    nice article. One thing, the final declaration does not refer to climate refugees. As participants in this group we worked hard to keep this out, for the reasons mentioned.
    The categorisation of human beings was a big theme in the discussions and there was a lack of consensus on what constituted an appropriate term. Climate refugee was rejected my a large number of those involved in the group.
    The declaration does say;
    “Developed countries should assume responsibility for climate migrants, welcoming them into their territories and recognizing their fundamental rights through the signing of international conventions that provide for the definition of climate migrant and require all States to abide by abide by determinations.”
    and that developed countries, should, “Assume responsibility for the hundreds of millions of people that will be forced to migrate due to the climate change caused by these countries, and eliminate their restrictive immigration policies, offering migrants a decent life with full human rights guarantees in their countries;
    It also seeks to establish an “International Tribunal of Conscience to denounce, make visible, document, judge and punish violations of the rights of migrants, refugees and displaced persons within countries of origin, transit and destination, clearly identifying the responsibilities of States, companies and other agents.”

  2. 2 Tony Philips May 17, 2010 at 7:19 pm

    One might also argue that the major thing to come out of the conference is the call for the rights for Mother Earth. Maybe this is more important globally than the referendum though the latter is useful to increase debate.

    If the rights of mother nature are enshrined in international law via the UN and on the same footing as human rights, this will require national legal/constitutional changes thereby effectively changing property “rights”. Instead of “It is my land and I can do what I like with it” Nature’s rights restrict the types of agriculture, industry and mining allowed both in private capitalist nations or communist state systems.

    As to the relevance o the UNFCCC the presence of D’Escoto and his interview for Democracy Now says it all. To paraphrase D’Escoto: “The UN is beyond reform, “it is a dictatorship” and “needs to be democratised” … “[Morales] has become a sort of a prophet, speaking out on the rights for Mother Earth” “How can he influence?” “I don’t want to be cynical but I don’t expect much” …

    Finally a small erratum: I think the huge dam you refer to on the border with Brazil is in the “north east” (of Bolivia, (Panda state) which is a border with Brazil. To the South West is the Argentina/Chile border where i do’t kneo of dam issues. It is the proposed “Madera River” dam (tributary of the Amazon) near Porto Velho.

  3. 3 soup May 18, 2010 at 9:39 pm

    great coverage. the interesting thing for me i think is that this movement (if we can actually say it has reached that stage) comes with demands, unlike the alter-globalisation movement before it. such clear demands could offer the chance for a movement to leave the ambiguity of anti-capitalism. demands make a course of and results of action tangible.

    not sure about eco-debt. makes the greatest of sense but even taxing high emitting big business (such as e.on, bp or rbs) will unavoidably translate as austerity in the present system (expensive energy, transport, food, mortgages etc). if the system was set up any other way big business wouldnt even exist on the scale it does. or can someone explain other ideas how this could be possible? perhaps as a utopian transitional phase towards decentralisation of resources.

    really would like to see uk climate camp engage with the action in october. the current media orientated ideas are drying up.


  4. 4 Nicholas Roberts May 18, 2010 at 10:33 pm

    firstly, regarding the New Extractavism, you should include timber-logging and monoculture agriculture generally.

    secondly, there was actually a proposal for a climate justice solution that could scale. It was delivered by Tony Andersen, a Klimaforum09 founder, its called 10000 Trees

  1. 1 From Copenhagen to Cochabamba: Walking We Ask Questions, 2.0? - Climate Justice Now! Trackback on May 18, 2010 at 9:45 am
  2. 2 » Arkiv » From Copenhagen to Cochabamba: Walking We Ask Questions, 2.0? Trackback on May 21, 2010 at 8:59 am

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