Capitalismo à la Pinochet: Naomi Klein revela os meandros da “Doutrina do Choque”


“Milton Friedman first learned how to exploit a large-scale shock or crisis in the midseventies, when he acted as adviser to the Chilean dictator, General Augusto Pinochet. Not only were Chileans in a state of shock following Pinochet’s violent coup, but the country was also traumatized by severe hyperinflation. Friedman advised Pinochet to impose a rapid-fire transformation of the economy—tax cuts, free trade, privatized services, cuts to social spending and deregulation. Eventually, Chileans even saw their public schools replaced with voucher-funded private ones.

It was the most extreme capitalist make over ever attempted anywhere, and it became known as a “Chicago School” revolution, since so many of Pinochet’s economists had studied under Friedman at the University of Chicago. Friedman predicted that the speed, suddenness and scope of the economic shifts would provoke psychological reactions in the public that “facilitate the adjustment.” He coined a phrase for this painful tactic: economic “shock treatment.”

In the decades since, whenever governments have imposed sweeping free-market programs, the shock treatment, or “shock therapy,” has been the method of choice. Pinochet also facilitated the adjustment with his own shock treatments; these were performed in the regime’s many torture cells, inflicted on the writhing bodies of those deemed most likely to stand in the way of the capitalist transformation. Many in Latin America saw a direct connection between the economic shocks that impoverished millions and the epidemic of torture that punished hundreds of thousands of people who believed in a different kind of society.


As the Uruguayan writer Eduardo Galeano asked, “How can this inequality be maintained if not through jolts of electric shock?” Exactly thirty years after these three distinct forms of shock descended on Chile, the formula reemerged, with far greater violence, in Iraq…

Since the fall of Communism, free markets and free people have been packaged as a single ideology that claims to be humanity’s best and only defense against repeating a history filled with mass graves, killing fields and torture chambers. Yet in the Southern Cone, the first place where the contemporary religion of unfettered free markets escaped from the basement workshops of the University of Chicago and was applied in the real world, it did not bring democracy; it was predicated on the overthrow of democracy in country after country. And it did not bring peace but required the systematic murder of tens of thousands and the torture of between 100,000 and 150,000 people.

Salvador Allende, as he watched the tanks roll in to lay siege to the presidential palace, had made one final radio address suffused with this same defiance: “I am certain that the seed we planted in the worthy consciousness of thousands and thousands of Chileans cannot be definitively uprooted,” he said, his last public words. “They have the strength; they can subjugate us, but they cannot halt social processes by either crime or force. History is ours, and the people make it.”

The seed that Allende referred to wasn’t a single idea or even a group of political parties and trade unions. By the sixties and early seventies in Latin America, the left was the dominant mass culture — it was the poetry of Pablo Neruda, the folk music of Victor Jara and Mercedes Sosa, the liberation theology of the Third World Priests, the emancipatory theater of Augusto Boal, the radical pedagogy of Paulo Freire, the revolutionary journalism of Eduardo Galeano and Walsh. It was legendary heroes and martyrs of past and recent history from José Gervasio Artigas to Simon Bolivar to Che Guevara.

In Santiago, the legendary left-wing folk singer Victor Jara was among those taken to the Chile Stadium. His treatment was the embodiment of the furious determination to silence a culture. First the soldiers broke both his hands so he could not play the guitar, then they shot him forty-four times, according to Chile’s truth and reconciliation commission. To make sure he could not inspire from beyond the grave, the regime ordered his master recordings destroyed. Mercedes Sosa, a fellow musician, was forced into exile from Argentina, the revolutionary dramatist Augusto Boal was tortured and exiled from Brazil, Eduardo Galeano was driven from Uruguay and Walsh was murdered in the streets of Buenos Aires. A culture was being deliberately exterminated.

In Chile, Pinochet was determined to break his people’s habit of taking to the streets. The tiniest gatherings were dispersed with water cannons, Pinochet’s favorite crowd-control weapon. The junta had hundreds of them, small enough to drive onto sidewalks and douse cliques of school children handing out leaflets; even funeral processions, when the mourning got too rowdy, were brutally repressed.

In Brazil, the junta did not begin mass repression until the late sixties, but there was one exception: as soon as the coup was launched, soldiers rounded up the leadership of trade unions active in the factories and on the large ranches. According to “Brasil: Nunca Mais (Never Again)”, they were sent to jail, where many faced torture, “for the simple reason that they were inspired by a political philosophy opposed by the authorities.” This truth commission report, based on the military’s own court records, notes that the General Workers Command (CGT), the main coalition of trade unions, appears in the junta’s court proceedings “as an omnipresent demon to be exorcised.” The report bluntly concludes that the reason “the authorities who took over in 1964 were especially careful to ‘clean out’ this sector” is that they “feared the spread of. . . resistance from the labor unions to their economic programs, which were based on tightening salaries and denationalizing the economy.”

Some of the most infamous human rights violations of this era, which have tended to be viewed as sadistic acts carried out by antidemocratic regimes, were in fact either committed with the deliberate intent of terrorizing the public or actively harnessed to prepare the ground for the introduction of radical free-market “reforms.” In Argentina in the seventies, the junta’s “disappearance” of thirty thousand people, most of them leftist activists, was integral to the imposition of the country’s Chicago School policies, just as terror had been a partner for the same kind of economic metamorphosis in Chile.”

The Shock Doctrine: The Rise Of Disaster Capitalism.


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A Doutrina do Choque

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“Privatizações: A Distopia do Capital” (2014) Um filme de Silvio Tendler [assista na íntegra]

(Brasil, 2014, 57 min. – Direção: Silvio Tendler)

Sinopse: “O novo filme de Silvio Tendler ilumina e esclarece a lógica da política em tempos marcados pelo crescente desmonte do Estado brasileiro. A visão do Estado mínimo; a venda de ativos públicos ao setor privado; o ônus decorrente das políticas de desestatização traduzidos em fatos e imagens que emocionam e se constituem em uma verdadeira aula sobre a história recente do Brasil. Assim é Privatizações: a Distopia do Capital. Realização do Sindicato dos Engenheiros no Estado do Rio de Janeiro (Senge-RJ) e da Federação Interestadual de Sindicatos de Engenheiros (Fisenge), com o apoio da CUT Nacional, o filme traz a assinatura da produtora Caliban e a força da filmografia de um dos mais respeitados nomes do cinema brasileiro.

Em 56 minutos de projeção, intelectuais, políticos, técnicos e educadores traçam, desde a era Vargas, o percurso de sentimentos e momentos dramáticos da vida nacional. A perspectiva da produtora e dos realizadores é promover o debate em todas as regiões do país como forma de avançar “na construção da consciência política e denunciar as verdades que se escondem por trás dos discursos hegemônicos”, afirma Silvio Tendler.

Vale registrar, ainda, o fato dos patrocinadores deste trabalho, fruto de ampla pesquisa, serem as entidades de classe dos engenheiros. Movido pelo permanente combate à perda da soberania em espaços estratégicos da economia, o movimento sindical tem a clareza de que “o processo de privatizações da década de 90 é a negação das premissas do projeto de desenvolvimento que sempre defendemos”.


Leitura essencial para quem está faminto por um mundo mais justo: “Stuffed and Starved”, de Raj Patel (Leia um trecho e baixe o ebook:)

Patel 2

“Today, when we produce more food than ever before, more than one in ten people on Earth are hungry. The hunger of 800 million happens at the same time as another historical first: that they are outnumbered by the one billion people on this planet who are overweight. Global hunger and obesity are symptoms of the same problem and, what’s more, the route to eradicating world hunger is also the way to prevent global epidemics of diabetes and heart disease, and to address a host of environmental and social ills. Overweight and hungry people are linked through the chains of production that bring food from fields to our plate. Guided by the profit motive, the corporations that sell our food shape and constrain how we eat, and how we think about food. The limitations are clearest at the fast food outlet, where the spectrum of choice runs from McMuffin to McNugget. But there are hidden and systemic constraints even when we feel we’re beyond the purview of Ronald McDonald.

Our choices are not entirely our own because, even in a supermarket, the menu is crafted not by our choices, nor by the seasons, nor where we find ourselves, nor by the full range of apples available, nor by the full spectrum of available nutrition and tastes, but by the power of food corporations.

111030_Food Project_Raj Patel_202

Raj Patel

Stuffed and Starved (by Raj Patel) is “an enquiry that uncovers the real reasons for famine in Asia and Africa, why there is a worldwide epidemic of farmer suicides, why we don’t know what’s in our food any more, why black people in the United States are more likely to be overweight than white, why there are cowboys in South Central Los Angeles, and how the world’s largest social movement is discovering ways, large and small, for us to think about, and live differently with, food.

India has, for example, destroyed millions of tons of grains, permitting food to rot in silos, while the quality of food eaten by India’s poorest is getting worse for the first time since Independence in 1947. In 1992, in the same towns and villages where malnutrition had begun to grip the poorest families, the Indian government admitted foreign soft drinks manufacturers and food multinationals to its previously protected economy. Within a decade, India has become home to the world’s largest concentration of diabetics: people – often children – whose bodies have fractured under the pressure of eating too much of the wrong kinds of food.

It’s easy to become inured to this contradiction; its daily version causes only mild discomfort, walking past the ‘homeless and hungry’ signs on the way to supermarkets bursting with food. There are moral emollients to balm a troubled conscience: the poor are hungry because they’re lazy, or perhaps the wealthy are fat because they eat too richly. This vein of folk wisdom has a long pedigree. Every culture has had, in some form or other, an understanding of our bodies as public ledgers on which is written the catalogue of our private vices. The language of condemnation doesn’t, however, help us understand why hunger, abundance and obesity are more compatible on our planet than they’ve ever been.

Raj Patel

The closer a Mexican family lives to its northern neighbours and to their sugar and fat-rich processed food habits, the more overweight the family’s children are likely to be. That geography matters so much rather overturns the idea that personal choice is the key to preventing obesity or, by the same token, preventing hunger. And it helps to renew the lament of Porfirio Diaz, one of Mexico’s late-nineteenth-century presidents and autocrats: ‘¡Pobre Mexico! Tan lejos de Dios; y tan cerca de los Estados Unidos’ (Poor Mexico: so far from God, so close to the United States). A perversity of the way our food comes to us is that it’s now possible for people who can’t afford enough to eat to be obese. Children growing up malnourished in the favelas of São Paulo, for instance, are at greater risk from obesity when they become adults. Their bodies, broken by childhood poverty, metabolize and store food poorly. As a result, they’re at greater risk of storing as fat the (poor-quality) food that they can access.

As consumers, we’re encouraged to think that an economic system based on individual choice will save us from the collective ills of hunger and obesity. Yet it is precisely ‘freedom of choice’ that has incubated these ills. Those of us able to head to the supermarket can boggle at the possibility of choosing from fifty brands of sugared cereals, from half a dozen kinds of milk that all taste like chalk, from shelves of bread so sopped in chemicals that they will never go off, from aisles of products in which the principal ingredient is sugar. British children are, for instance, able to select from twenty-eight branded breakfast cereals the marketing of which is aimed directly at them. The sugar content of twenty-seven of these exceeds the government’s recommendations. Nine of these children’s cereals are 40 per cent sugar.

There are, after all, no mom-and-pop international food distribution companies. The small fish have been devoured by the Leviathans of distribution and supply. And when the number of companies controlling the gateways from farmers to consumers is small, this gives them market power both over the people who grow the food and the people who eat it.

Governmental concerns about poverty, for example, have historically been driven by fear, not least because of their concerns of what large groups of politically organized, angry and hungry urban poor people might do to the urban rich. (…) In different ways, the countries of Europe and North America set their food policies in order to ensure that the cries of the urban hungry didn’t lead to civil war…

MST5MST – Movimento dos Trabalhadores Sem Terra  || Brasil

In Brazil, over one million landless people have organized and occupied disused farmland. As a result, they are living healthier, longer and better-educated lives than those in comparable schemes elsewhere. The members of this movement, the Brazilian Landless Rural Workers Movement, are part of arguably the world’s largest independent social movement organization – La Via Campesina (The Peasant Way), representing as many as 150 million people worldwide. Incorporating groups from the KRRS, with an estimated membership of twenty million in India, to the National Farmers Union in Canada, the Korean Women Farmers Association, the Confédération Paysanne in France and the União Nacional de Camponeses in Mozambique, it’s nearly as globalized as the forces against which it ranges itself. It’s a mixed bag of movements. Some of its members are landless, some own land and hire the landless; some are small producers, some are medium-sized.

As consumers we can shape the market, however slightly, by taking our wallets elsewhere. But the choice between Coke and Pepsi is a pop freedom – it’s choice lite.

In the course of this book, I look at some of the ways the food system is shaped by farming communities, corporations, governments, consumers, activists and movements. The sum of these choices has left many stuffed and many starved, with people at both ends of the food system obese and impoverished, and with a handful of the system’s architects extremely wealthy…”

Title: Stuffed and Starved
Author(s): Raj Patel
Harper Collins, 2008, 438 pgs
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Sabedoria na televisão, uma espécie em extinção? Assista David Suzuki e conclua que “não!”



David Suzuki parece ser uma das figuras públicas mais admiradas aqui no Canadá, e com toda razão: é um cientista e comunicador social de sabedoria ampla, mensagem provocativa e não-dogmática, compartilhada em linguagem acessível mas ainda assim repleta de poesia e graça. Suzuki é âncora há décadas da TV canadense no programa da CBC “The Nature of Things” (batizado talvez em homenagem ao clássico poema-tratado de Lucrécio, que Michel Serres considera um texto-fundador da Física?).

Atualmente, junto com Neil DeGrasseTyson, Suzuki parece-me encarnar a função social que exercia uma figura carismática como Carl Sagan: pôr a TV à serviço da educação, do compartilhamento de informação, do debate público amplo e bem-informado. A TV explorando com audácia seu potencial de compartilhar conhecimento sobre o Cosmos, reflexão sobre a Ágora, aumento da consciência comum sobre a teia da vida que nos une não somente entre nós, em um tecido humano de radical interdependência, mas nós e a natureza que integramos, como elementos da Substância spinozista, como gotas no Niágara da existência…

Neste vídeo inspirador, “Suzuki Speaks”, legendado em português, ele oferece uma jornada místico-poética pelo mundo natural, suas interconexões e interdependências, seus mistérios já desvelados e os ainda envoltos na bruma do desconhecimento. Mas este vídeo serve também como contundente manifesto político, já que Suzuki fornece uma crítica devastadora do ideal do crescimento econômico infinito, que atualmente conduz boa parte de nossas elites à húbris do extrativismo frenético, quase sempre de recursos naturais não-renováveis, deixando um rastro de destruição ambiental que coloca-nos como uma das eras históricas de mais alto nível de disrupções climáticas e extinção de espécies.

Esse paradigma extrativista ecocida, que hoje reina na era da tirania dos mercados, é contestado por Suzuki a todo momento: esse é um “caminho suicida”, avalia este descendente de Japoneses, que cresceu em British Columbia (mora e trabalha hoje na CBC Vancouver), trilhou vida acadêmica nos EUA e no Canadá, e hoje é autor de uma dúzia de livros de circulação considerável.

No passado, Suzuki sentiu na pele o que significava ir para um campo de concentração durante a II Guerra: criança na era Pearl Harbor, Suzuki e sua família foram encarcerados nos campos construídos na América do Norte (EUA e Canadá) para encarcerar os “japs” (que os aliados “despachariam” de vez do conflito com os genocídios atômicos de Hiroshima e Nagasaki, em 1945).

Suzuki cresceu e oportunamente atingiu a idade da razão em meio à desrazão da guerra do Vietnã, enturmou-se com beatniks e hippies, fertilizou sua ciência com os entusiasmos da contracultura, soube ouvir as lições das experiências psicodélicas (cannábicas, ácidas, ayahuascaesques, e por aí vai…), e não parou por aí: aprendeu também um bocado do que sabe com as First Nations, as populações aqui enraizadas desde tempos imemoriais, em que ainda nenhuma caravela francesa ou britânica havia chegado à vastidão do Canadá.

Segue um trecho de seu livro “From Naked Ape to Superspecies: Humanity and the Global Eco-Crisis”:

David Suzuki

By David Suzuki

“There is enough for everybody’s need, but not enough for everybody’s greed.”


When we began work on the first edition of this book at the very end of the twentieth century, it was becoming clear that the environmental goals put forth with so much hope at the focal point of decades of environmental activism, the Earth Summit in Rio de Janeiro back in 1992, were not only unable to keep up with increasing environmental degradation, they were under relentless assault by mainstream economic and political forces. “Globalization” was still a relatively new term that was being heralded as a social and economic salvation for the world, and most people were still unaware of the massive giveaway of national regulatory rights that had taken place under the world trade agreements signed the same year as the summit. Popular demonstrations and civil disobedience had not yet brought the actions of the World Trade Organization (WTO), the World Bank, the International Monetary Fund (IMF) and Chapter 11 of the North American Free Trade Agreement (NAFTA) to the attention of the average citizen, especially in North America.

Rio Earth summit illustration by Daniel Pudles

Most people were also blissfully ignorant of the fact that genetically engineered foods had entered their diets and that the biotechnology industry was releasing commercial products that were beginning to have frightening impacts on the environment, along with a growing potential for harm to human health. Creating genetically altered organisms to serve our own whims and purposes also raises some of the most serious ethical and social concerns our species has ever had to face. All through the late 1990s these growing threats to global environmental stability were largely ignored as the world’s media pursued stories of political sex and celebrity peccadilloes, dot-com proliferation and the exciting new Information Revolution. From Naked Ape to Superspecies was a book intended to address the serious threats our cultural obsessions posed to natural systems, and to remind readers that without clean water, air and viable soil, no cultural or economic life, even a virtual one, could exist for long on this planet.

Today, the continuing exponential growth in human numbers, consumptive demand, technological power and economic reach is putting increasingly unbearable pressures on the most basic commodities produced by the Earth. Global wars are being fought over oil, water is being rapidly privatized by multinational corporations all over the world, and there are so few intact natural systems left that entrepreneurs are now invading thousands of national parks as well as preserves set aside for indigenous peoples to dig for oil and gold, or to log and “develop” the area. These escalating activities have also placed many of the most basic, democratic rights that Westerners take for granted under serious threat

Ecologists tell us that once the complex, interlocking relationships that make up a natural environment, like a forest, a fishery, good agricultural land or a watershed, are undermined beyond a certain critical threshold, it will collapse, usually quite suddenly. If recovery of a forest or a fishery is possible at all, it may take thousands of years. With so much at stake in terms of the air we all breathe, the food we eat and the water we drink, convincing people that we need to reassess the direction in which we are headed has become even more urgent. Put simply, we must learn to live in other species’ skins, as well as in our own.”

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Arundhati Roy:


“The day capitalism is forced to tolerate non-capitalist societies in its midst and to acknowledge limits in its quest for domination, the day it is forced to recognize that its supply of raw material will not be endless, is the day when change will come. If there is any hope for the world at all, it does not live in climate-change conference rooms or in cities with tall buildings. It lives low down on the ground, with its arms around the people who go to battle every day to protect their forests, their mountains and their rivers because they know that the forests, the mountains and the rivers protect them.

The first step towards reimagining a world gone terribly wrong would be to stop the annihilation of those who have a different imagination — an imagination that is outside of capitalism as well as communism. An imagination which has an altogether different understanding of what constitutes happiness and fulfillment. To gain this philosophical space, it is necessary to concede some physical space for the survival of those who may look like the keepers of our past, but who may really be the guides to our future.”

—Arundhati Roy

(The image that illustrates this post was found in Flick; it’s a “Pachamama” Mural in Bariloche (Argentina), near the artisan market. “Pachamama” refers to “Mother Earth” and is central to many indigenous cultures across South America.)


David Suzuki Ensina

David Suzuki in this interview about facing the reality of climate change and other environmental issues from Moyers & Company.

ÁGUAS EM CRISE – Livros e documentários para conhecer mais sobre o futuro da água no Planeta Azul



“Água é vida” – isto não é uma hipérbole poética. A bioquímica dos corpos humanos, desvelada em minúcia pela ciência, indica quão visceralmente a água nos é essencial: somos compostos por 2/3 de H2O. Um organismo como o nosso é constituído por maior quantidade de água do que de carbono (normalmente descrito como o “bloco” fundamental no edifício químico da vida).

Não há como construir os edifícios da vida, as esculturas vivas que desfilam sua multiplicidade pelo pluri-colorido teatro terrestre, sem água. O sangue que flui em nossas veias, indispensável às funções da vida, é descrito pelo embaixador de Bolívia na ONU, Pablo Solón, como um “network” de rios que transportam nutrientes e energia através de nossos corpos. Há, pois, os rios de dentro e os rios de fora.

 A água é a procriadora de vida, o elemento ambiental sine que non para o nascimento e a sustentação de gerações de seres vivos. E ninguém de nós sobrevive sem bebê-la – sem água, a morte horrenda dos sedentos no deserto ceifa-nos a vida em poucos dias. Perguntem aos esqueletos do deserto do Atacama se vale a pena uma vida sem água. As caveiras vos responderão, silentes, que não.

Em nosso mundo previsto para em breve abrigar 9 bilhões de seres humanos, especialistas prevêem que a demanda por água em 2030 será 40% superior à oferta: em outras palavras, o futuro será repleto de sedentos. O grau de horror deste pesadelo depende muito de como seremos capazes de lidar, coletiva e globalmente, com a tarefa hercúlea de reduzir as emissões de gases-de-efeito-estufa e de proteger os cursos-d’água ainda límpidos das garras dos poluidores profissionais, esses tipos meio Wall Street, meio Cosmópolis do Cronenberg/DeLillo, que lidam com a Natureza como se ela fosse um imenso cassino… eles jogam com o futuro da vida detrás de seus bunkers, protegidos pelas polícias e pelos exércitos, e quem sofre é sempre alguém à distância… No linguajar corporativo: o sofrimento humano em massa é mera “exterioridade”…

Águas contaminadas por pesticidas e elementos químicos radioativos pioram ainda mais o cenário – e não sabemos, no porvir, quantas catástrofes semelhantes à ocorrida na usina nuclear japonesa de Fukushima, após o tsunami, ou o derramamento imenso de petróleo no Golfo do México em 2010, irão ainda acontecer. As águas estão em crise. O futuro da teia-da-vida, às águas umbilicalmente conectada, também vê-se ameaçada. Vozes erguem-se pedindo louvor à Gaia, devoção à Pachamama, mas na prática os lords do capitalismo extrativista global lucram ao pregar Gaia na cruz e usar Pachamama como uma puta estuprável.

Água de várias faces, presente na nuvem e no furacão, no oceano e na urina, em cataratas despencantes e em vapores decorrentes de ebulições, é também peça-chave em nossas civilizações – na escassez de água, não tarda o colapso civilizacional, o retrocesso em barbárie, o risco de extinção (como aponta, entre outros, Jared Diamond). O século 21 já é descrito pelos estudiosos como aquele em que a água se transformará no NOVO PETRÓLEO. “Subitamente tornou-se límpido”, escreve Maude Barlow em seu livro “Ouro Azul: A Batalha Contra O Roubo Corporativo Da Água”, “the world is running out of fresh water”:

Barlow 3

“As water became the oil of the twenty-first century, we predicted, a water cartel would emerge to lay claim to the planet’s freshwater resources. This has come true.  But so has our prediction that a global water justice movement would emerge to challenge the “lords of water”. [...] The amazing work of the environmentalists, human rights activists, indigenous and women’s groups, small farmers, peasants, and thousands of grassroots communities that make up the global water justice movement, fighting for the right to water and to keep water and to keep water under public and democratic control.” (BARLOW, Maude. Blue Future)

Talvez o acontecimento histórico recente mais significativo deste movimento global pela “justiça hídrica” seja a Batalha de Cochabamba, na Bolívia pré-Evo Morales, quando o país levantou-se em uma onda fortíssima de protestos e manifestações de rua depois da decisão governamental de privatizar a água. A corporação que abocanhou o sistema público boliviano, a Bechtel, havia tomado, como uma de suas primeiras medidas no poder, um aumento dos preços da água, o que acarretou de imediato a sede em massa para uma vasta fatia da população da Bolívia.

 As manifestações foram tão bem-sucedidas que quase se pode falar em uma revolução anti-corporativa bem-sucedida, já que a Bechtel foi expulsa do país e nas próximas eleições o primeiro presidente indígena já eleito em eleições democráticas assumiu o poder. Hoje, com Evo Morales chegando a seu terceiro termo, a Bolívia vai muito bem economicamente, solidária ao socialismo bolivarista e “chavista”, que triunfou e subsiste na Venezuela, estes regimes representam talvez a maior concentração latino-americana de “Espírito Zapatista” ao sul de Chiapas.

Oscar-De-Olivera 2

Oscar-De-Olivera-300dpiOscar Olivera, um dos ativistas que liderou a batalha de Cochabamba contra a privatização da água

* * * * *


Em um documentário recente, DamNation (2014), assistimos às águas sendo expostas à sanha de dominação desenfreada do homo sapiens quando em delírio neurótico capitalista (aquilo que os moralistas das antigas chamavam de ganância). A Natureza tratada como escrava daquele que se auto-proclama o ápice da Criação, topo da Cadeia Alimentar, filho predileto de Deus. Só nos EUA, são mais de dams, construídas por mais de um século, que representam no território um exército de tentáculos da sociedade-do-controle, que se põe como missão “subjugar” a Natureza e extrair dela, à força, o que nos convem. Os esforços punk de monkeywrenchers como Edward Abbey ou a militância roots em prol da wild life (Thoreau, John Muir, e hoje em dia George Monbiot…) não foram suficientes para barrar os avanços dos supremacistas ecocidas.

Mas Naomi Klein dá-nos esperança, nas páginas brilhantes de seu indispensável This Changes Everything, que os últimos anos emerge globalmente e com mais cabeças que a Medusa a Global Blockadia que, em 2014, realizou eventos notáveis como a People’s Climate March e o Flood Wall Street. Control freaks e extrativistas ganaciosos, com poderio financeiro em mãos mas aparentemente desprovidos de quaisquer conhecimentos de ecologia o sustentabilidade, julgam que a Natureza deve ser olhada como súdita, ou mesmo como prostituta explorável e depois largada na sarjeta, com umas esmolas lançadas por cima… Trata-se de fazer triunfar uma obra visão-de-mundo, uma sociedade alternativa à esta que nos trouxe à esta situação de crise, de disrupção climática, de futuro ameaçado para as gerações de seres vivos ainda por nascer:


“The task is to articulate not just an alternative set of policy proposals but an alternative worldview to rival the one at the heart of the ecological crisis—embedded in interdependence rather than hyper-individualism, reciprocity rather than dominance, and cooperation rather than hierarchy.

This is required not only to create a political context to dramatically lower emissions, but also to help us cope with the disasters we can no longer to avoid. Because in the hot and stormy future we have already made inevitable through our past emissions, an unshakable belief in the equal rights of all people and a capacity for deep compassion will be the only things standing between civilization and barbarism.

We will not win the battle for a stable climate by trying to beat the bean counters at their own game—arguing, for instance, that it is more cost-effective to invest in emission reduction now than disaster response later. We will win by asserting that such calculations are morally monstrous, since they imply that there is an acceptable price for allowing entire countries to disappear, for leaving untold millions to die on parched land, for depriving today’s children of their right to live in a world teeming with the wonders and beauties of creation.”

Naomi Klein

Já vivemos em sociedades altamente Orwellianas: o Grande Irmão passa bem, e adora cagar os subprodutos tóxicos de sua sociedade insana no fluxo dos rios e na dança de ares e líquidos da atmosfera. Segundo a Organização Mundial de Saúde, em um estudo publicado sobre a diarréia, a cada TRÊS SEGUNDOS, no mundo dito “em desenvolvimento”, UMA CRIANÇA MORRE de doença relacionada à água [waterborne diseases]. Em tempos de Fukushimas e oil spills, de planos da Shell de drillar o Ártico e planos da Nestlé para “monopolizar” o mercado da água privatizada, a contestação em massa da atual ordem global é essencial. A contaminação dos cursos hídricos globais equivale a genocídio e crime contra a humanidade, que as elites globais, os big shots do capitalismo, não dão conta de remediar ou aliviar senão invocando sua divindade predileta, a “mão invisível do Mercado”.

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Caros leitores d’A Casa de Vidro,

Compartilhamos a sequência, para quem quiser aprofundar-se no tema (mergulhe de cabeça!), três livros essenciais da Maude Barlow. A trilogia pode ser baixada em e-book, formato epub, nos seguintes links:

“Blue Gold: The Fight to Stop the Corporate Theft of the World’s Water” 

In this “chilling, in-depth examination of a rapidly emerging global crisis” (In These Times), Maude Barlow and Tony Clarke, two of the most active opponents to the privatization of water, show how, contrary to received wisdom, water mainly flows uphill to the wealthy. Our most basic resource may one day be limited: our consumption doubles every twenty yearstwice the rate of population increase. At the same time, increasingly transnational corporations are plotting to control the world’s dwindling water supply. In England and France, where water has already been privatized, rates have soared, and water shortages have been severe. The major bottled-water producers Perrier, Evian, Naya, and now Coca-Cola and PepsiCo, are part of one of the fastest-growing and least-regulated industries, buying up freshwater rights and drying up crucial supplies. A truly shocking exposé that is a call to arms to people around the world, Blue Gold shows in frightening detail why, as the vice president of the World Bank has pronounced, “The wars of the next century will be about water.”

Barlow 2

“Blue Covenant: The Global Water Crisis and the Coming Battle for the Right to Water” [DOWNLOAD:]

“You will not turn on the tap in the same way after reading this book.”
Robert Redford

“Blue Covenant is the most important book that’s ever been written on the global water crisis.”
Wenonah Hauter, executive director, Food & Water Watch

Maude Barlow has for decades been a leading voice arguing that access to safe drinking water should be a basic human right. Called the “Al Gore of water,” Barlow is the very best kind of advocate–deeply informed, articulate, and persuasive. Essential reading for anyone interested in the emerging international movement for water justice, Blue Covenant is one of the most important books of our time.

“Blue Future: Protecting Water for People and the Planet Forever” 

In her bestselling books Blue Gold and Blue Covenant, world-renowned water activist Maude Barlow exposed the battle for ownership of our dwindling water supply and the emergence of an international, grassroots-led movement to reclaim water as a public good. Since then, the United Nations has recognized access to water as a basic human right—but there is still much work to be done to stem this growing crisis.

In this major new book, Barlow draws on her extensive experience and insight to lay out a set of key principles that show the way forward to what she calls “a water-secure and water-just world.” Not only does she reveal the powerful players even now impeding the recognition of the human right to water, she argues that water must not become a commodity to be bought and sold on the open market. Focusing on solutions, she includes stories of struggle and resistance from marginalized communities, as well as government policies that work for both people and the planet.

At a time when climate change has moved to the top of the national agenda and when the stage is being set for unprecedented drought, mass starvation, and the migration of millions of refugees in search of water, Blue Future is an urgent call to preserve our most valuable resource for generations to come.

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