Letter to a Brotha September 5, 2010

What follows is the last letter traded in an exchange between a couple of 26 year-old black dudes regarding my last post on “Liberation Veganism.” My comrade is not vegan, and is concerned about “the problem with the displacement of bread and butter struggle with raw foodisms,” etc, due to my attempt to mix veganism with human liberation, or in our case black liberation. It is an important concern for all of us, whether or not thinking about or bringing up veganism in a context like African liberation discourse is appropriate. Or the problem with making something like going vegan or trumpeting ecological awareness THE issue or THE revolution, rather than just an aspect of it. And the problem of having advocacy of those causes which are “on the periphery for me, masking as if it is at the core,” as my friend challenged. He stated that to bring up veganism at a hypothetical “cop watch” meeting and try to make the meeting about veganism would be problematic, from which I gathered that something like “cop watch” to him was a “bread and butter” ‘hood issue (as opposed to, given the tenor of our exchanges, dietary, environmental, lifestyle, quality of life, sanitation, etc. issues, which to him are more associated with white liberal green/ vegan activists for whom those things are THE issue).

Lastly we had a disagreement on this point, and I quote my brotha: “one day you said to me the first responsibility of a revolutionary is to be healthy. That was the crucial difference for me, i thought you were wrong. Our health is not the priority, the people are, when the struggle becomes for our own person health (or morality) we are distant from the people.” In subsequent retorts from myself (because I believe the exact opposite of what he asserts) I struggled with this contradiction until he later stated, “a revolutionaries health is not an end to me, it is a means to the end which is revolution.” I play with this idea as well down below.

Without further ado, then, here’s my letter to my good brother comrade in struggle, on the “bread and butter” issues of liberation struggle as pertain to defining health, priorities of concern, “revolution” and so on.

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Bro,

In between running ’round town, meeting folks, preparing food, listening to the radio and other daily bizness, I wondered about how we might define “health” anyway. And that how we define health may determine our relationship with whatever that commodity is. And if there are elements in contemplating health that we may not exactly see eye to eye on, it may be because we haven’t gotten around to building a consensus – a definition to begin with – of what that concept means.

But I also came upon the thought that revolution, which is another notion we may have to define more concretely, nonetheless is fundamentally about health. No? I mean, it seems people like us would only come to acquire and espouse our deep discord, alienation and criticism of the world because there’s an element of it that is so odiously sick and unhealthy, to us and people who look like us. If economic systems are preventing our people from excelling, those economic systems are killing them, ruining their economic and by extension personal health, ruining their sense of self-worth and thus compromising their mental health. If occupational labor standards where they work are consistently dangerous but that danger goes unremedied by profit-hungry bosses, i.e. undocumented Mexican migrant farm laborers in California or Michigan constantly exposed directly to heavy overflight pesticide spraying with no protective gear, or conditions in meat-packing plants in Chicago where lots of poor black folks once worked and now many more Latinos, etc – then those capitalist labor conditions are ruining their health. If our schools indoctrinate ignorance and fear and division, and our mass media propagate the same, and our youth imbibe a bitter hopelessness and “act out” against one another, our whole social system is preventing us from being healthy. Same for exposure to high concentrations of lead and other toxic fine particulates, leading to higher asthma rates, in parts of the Bronx and Harlem where MTA’s bus depots are, and where the sanitation transfer stations are, such that the straight filth of our infrastructure kills us. If one’s housing conditions promote insecurity and pest infestation while being exorbitantly priced so as to suck up half a person’s income, that person has that much bigger a hurdle towards being healthy, including psychological anxieties and stress which increase stress hormones like cortisol and norepinephrine levels which compromise metabolism and immunity to disease. If Daewoo and other Korean and wealthy Persian Gulf corporations can sign 99-year leases for land in places like Madagascar or Ethiopia to grow food explicitly for their own populations and not the indigenous African populations who live where the food is grown, that type of neo-colonialism is going to decrease food security for people at home, thus ensuring more malnutrition, infant mortality, maternal mortality, and other stark miseries which prevent effective and productive living of a life, or just health said succinctly. Even indigenous regimes of patriarchy, machismo, etc. compromise women’s health, and by extension that of the children, elderly, and whole families.

I mean, that’s one way I tend to see it. I don’t like seeing the misery and desperation out there – it’s disgusting and unhealthy. My innate disgust with this crap is why I’m like this, even why I’m vegan. I don’t like cruelty. I think human beings are capable of far more than what we’ve got here. That’s why I keep striving.

So in terms of this other undefined concept – “bread and butter” issues, no one of us will see exactly eye to eye as to what’s number one or whatever. As for me, and this is a fluctuating, ever changing bunch of things that most frequently preoccupy a person like me, but education of the youth, health, quality of life, labor and cooperative economics/ black business (business doesn’t have to mean capitalist acquisitive stuff, just organizing our own economics internally), domestic violence and black on black crime, the environment, access to land/ housing/ ownership of where we live and even grow food, food security – these might be just some of my top five concerns, and I think I named more than five things here. What’s interesting (and not I hope a point of conflict but just worth contemplating for the both of us) is that something like “cop watch” is not on my top five, and just might barely make my top ten, of “bread and butter” issues. This is because, as I hinted at in the last message, there is a hell of a lot more domestic violence and black on black crime than there is police on black crime. Said another way, which effects how I prioritize either concern in my thoughts – someone living in an oppressed and crime-ridden community is far more likely to suffer physical strife from someone who looks like them and lives near them than by the police – in for instance Newark, NJ. So a lot more of my attention is grabbed by “stop the violence” and anti-rape, anti-domestic violence “take back the night”-type work than anti-police brutality work. Just because rape and horizontal violence are a much greater existential threat to everyday people than police violence.

And this point may be controversial, even between you and me, but it is something I take issue with at times and with some groups and individuals, who decry every instance of police brutality, but are a little more muted regarding when we do brutality to each other, senselessly, even as children. This is not a “blame the victim” statement. This is not a statement decrying some innate tendency for irrational violence towards one another in our community. It just acknowledges a statistic, whose generation is due to the lack of resources by which to survive which promotes dangerous and destructive attitudes, lifestyles and practices, which leaves us only with some warped sense of dignity over which we might kill because someone disses us. That’s horizontal violence 101, ala Frantz Fanon or Omali Yeshitela. And I tend to have a lot more affinity with that problem than with vertical violence/ state violence, at least as pertains to those of us in North America for the moment.

And I could be wrong, all wrong in my priorities.

So we should think about what “bread and butter” means very carefully and self-critically before we attempt to declare what ought and what ought not be put on the table. Also, regarding the table, and the fear of things like vegan issues crowding out the more “salient” points of discussion and work: to me that fear is unnecessary and almost irrational. I said it before and I’ll say it again: there’s a time and place for every discussion. And to the extent that to me health is an upfront “bread and butter” issue, when many black folk think about why there’s so much obesity and diabetes in the community, they look at the food system and the food culture we have to deal with. There are many among those who then look at what’s in the kitchen, and analyze the hormone and antibiotics-infused meats, the empty calorie fattening soda and junk food, and so on, and how they eat corporate-controlled food-like substances mostly, and not really nourishing whole foods. And among folks with that analysis, many, many of them might bring up the ‘v’ word, or the vegetarian/ vegan question. By that line of thought and action, veganism of all things could come straight to the table, the “bread and butter” table. And it would be very dismissive and paranoid to act like all those voices with those questions and thoughts on their minds are bringing up a parochial, peripheral issue. It is not peripheral to them. It becomes a hood issue to them, a “bread and butter” (or maybe “bananas and avocados”) issue. Their voice is just as valid and ought to be just as welcome to the table as your voice, which might never bring up such a question. If you were the master of the table, when they start to think about health, and then diet, and then nutrition, and then maybe veganism, would you just say “shut up?” I don’t think so. Please don’t leave this conversation still thinking that of all things “veganism,” and I really mean diet and lifestyle and consumer and quality of life questions and concerns which may inevitably and likely lead to things like veganism being brought up, should be hushed away from conversation, due to fear that to converse or contemplate that takes away from, well, “bananas and avocados” issues. Vegans are less than 1 percent of black folk, but that still makes for a vast multitude. Let them be heard.

If the table of discourse is managed well and with discipline, discussions of veganism won’t manage to drown out other and broader concerns and objectives. Don’t fear and hate any aspect of the discourse, however it may seem like minutia to you.

Anyway, back to thinking about health. If depression is now an epidemic in the US including our communities, if obesity, if heart attack, if premature death or disability are now so monumentally epidemic in the US including our communities, it would behoove us to very aggressively question all that.

Another reason that, if I reverse roll-play your critique of me onto you, I think something like “cop watch” isn’t necessarily as priority “bread and butter” as health, is that more than cops, even more than violent strangers or spouses, what we are eating and where we are living are negatively affecting our outcome as a people.

Let’s break it down to be really clear: years of eating unhealthy food, sedentary living, exposure to toxic materials in the home and workplace, and the stresses of making ends meet in an unstable community – these things very very much are killing us far faster and more unforgivingly than any police.

Yet I think some folks think so much about police-brutality because of how visible that is. All the dietary, environmental and other aspects of our lives which are committing literal genocide on our people – that stuff tends to be more invisible and, to use a little medical terminology, of insidious onset. It’s what’s part of the ambiance, what’s mundane, what’s habitual, that is filling more graves with black bodies in America than anything else. This includes young people like us.

So, study food. Study environment. Study capitalism. Study industries. Study geography. Study sociology. Study it all. It’s all on the table. It’s all bread and butter. Even when subsets of those studies lead to considerations, in any given space or time, of such a rarified topic as veganism.

Everything on the table. “Bread and butter” can be “bananas and avocados” to some, and it’s still valid, still worth respecting of the ideas they may share. Don’t fear ideas.

Lastly, regarding the quote “a revolutionaries health is not an end to me, it is a means to the end which is revolution.” I said that I basically agree with this before. But to make things a little more interesting, I will declare that I do think, as a human being (I know we are not revolutionaries either of us, but even if we were, we’d have to be human beings before being revolutionaries), it is perfectly acceptable to take health as an end. Full stop. Take health as a fundamental goal. We all have but limited time here, and none of us are getting out of this gig alive, and moreover, we may not see the broader changes we want to see in our community happen in our lifetimes.

Might as well at least try to be healthy. Taking one’s health as an end means simply striving to have healthy relationships, live and eat healthily, and have outlets for what interests us, including the act of pursuing revolution or a revolutionary ethos. In other words, one might be able to say “revolution is a means to a revolutionary’s health” because by practicing revolution we get psychological, emotional, mental, physical, social etc. fulfillment and well-being.

So, I’ve problematized that one for ya. Remember, bro, it all depends on how we define “health”! And how we define “revolution”! The two could be one and the same for some of us!

Revolutions,

Konju

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Liberation Veganism September 3, 2010

Why not? Why not a veganism, not unlike liberation theology, that creates, marches, speaks and shakes with messages sparking hope for and actualization of human liberation? Why not conceive of a vegan movement and practice that is intermingled with human rights and sustainable development in “developing” countries and communities? Would it be possible, beneficial even, to expand the liberation aspect of veganism past animals alone? I think so.

In full disclosure, as an activist, much of my work has concerned African liberation and unity, third world internationalism, human rights, sustainable agronomy, complementary and natural medical practices, and at an earlier time, anti-war movements. As most broadly generalized without accepting any concrete labels, my operating socio-political ideology tends toward some manner of radical humanist anarcho-socialism. And aside from being vegan for eleven years, none of my work to date has directly concerned the animal rights movement; I’ve gone to the United Nations a few times, but not yet an animal rights conference. This is not said to remove wind from or disparage the animal rights movement, but just to be completely honest. At the same time, though, given that human rights are so frequently violated everywhere I go or look, whether my own rights as a black man in Gotham or the rights of people who look like me all over the world, as well as the rights of women, cultural/ethnic/religious/sexual minorities, children, the elderly, the landless, people with disabilities, and so on, I lose too much of my breath and tears on the miserable human condition, and find it almost impossible to apply myself to the animal liberation movement as it exists as an isolated campaign with that sole concern.

But enough about where I come from. I say that the development of the Liberation Veganism concept can easily give veganism an element of appeal towards more folks, especially people of color and youth whose thoughts are currently tending towards revolution. These proto-revolutionaries, on hearing about Liberation Veganism, just may consider incorporating veganism into their revolutionary practice because it makes so much sense as pertains to overall human liberation and racial and social justice.

Liberation Veganism understands and blamelessly trumpets the truths of how unsustainable meat production and animal husbandry are, even at pastoral or “artisanal” scales. It acknowledges and clarifies to others that the class war I spoke of earlier includes the conflict between humans and animals through the commodification of animals, as well as between humans who find themselves at odds as laborers or capitalist masters of an industry of blood, cruelty and violence. Liberation Veganism is in accord with those revolutionary thoughts that understand that if we simply want to feed more human beings and actually realize more and sustainable equity in the world, the actual possibility of making of our world “a garden and not a graveyard” suggests that more of us, worldwide, need to start to leave the meat alone.

Liberation Veganism is obviously not THE answer, but I strongly believe it is part of the arsenal of “better practices” in pursuit of revolution and human liberation, as well as animal liberation. I hope not to come off as blatantly speciesist (though I’m sure I already have and won’t try to make excuses for it after the fact), but I’m in the game largely in pursuit of my own better humanity and for human beings. When I went vegan at age 15, it was about both health and ecological issues, for the Earth at large. And now I am trying to think very deliberately about how veganism can relate to human rights. That is why I think Liberation Veganism may be a concept for proto-revolutionary proto-vegans to consider.

If a plant-based diet will both keep millions of tons of greenhouse gasses out of the atmosphere and feed many magnitudes more human beings, sustainably and consistently, than our current prevailing food regimes, especially since the world is getting hotter and harder on plants, than veganism has to by nature only be beneficial to the entire realm of human rights. This is simply because more abundance, and the dismantling of industries of inherent violence, will result in at least some reduction in the deadly competition over resources that imperil humanity, such as the feared immenent and current wars over water, food, and so on. If transition away from automobile culture, towards renewable energies, and towards composting and water recycling are part of the green movement that might buy us all more time on the world as we know it, than veganism – a veganism cognizant of the human and Earth liberation elements of its actualization – also must be part of that same movement. And it has to be about as many of us humans as possible.

Since we pursue those things which materially and otherwise most benefit us, as do all other creatures, then a veganism that appeals to our longevity and the leveling of the balance of power in human societies should theoretically find mass appeal.Veganism in explicit combination with human rights, or veganism plus human liberation, can be understood as Liberation Veganism. Liberation Veganism as I’ve struggled to define it here has its obvious ethical elements, ecological arguments, and social justice underpinnings, but as a liberation movement, it can and must include all the social capital of successful trends: propaganda, recipes indigenous to our cultures which veganize palates and minds from the grassroots, and the revolutionary gatherings, rallies and potlucks that find ways to intermix all manner of human rights and liberation issues with the way we eat.

So, Liberation Veganism. Maybe it’s a silly, corny idea, but I hope someone out there might be thinking similar thoughts and just might take this meme and run with it.

Mystic Vegan Tap-Dance Boogie August 26, 2010

Some funky-fresh dope pro-vegan pro-Earth Afro-positive bars and imagery for y’all. Lyrics over here. Music by Djelimady Tounkara.

“Vandana Shiva is the general…”

Veganism and the Class War August 18, 2010

What follows is a thought exercise.

My own definition of a vegan is a human who eats fruits and vegetables [as well as whatever nuts, seeds or legumes he or she may desire], and never eats or uses animal products. For starts. For my purposes and for the purposes of this post, this vegan is not so heavily involved in extremely elaborate recipes, in highly-processed ingredients and additives, in soy and grains, etc. That can come later. I’m simplifying and scaling down for the purpose of understanding what this post wants to address, which is the skeletal basics (though in full disclosure I’m pretty much a fruitarian). A vegan, firstly, is someone anywhere in the world where fruits and vegetables are affordable and accessible who eats those items, eats produce. That sort of vegan, who isn’t strictly dependent on special products, mock meats, packaged goods, and so on, who could be just at home eating the fruits and veggies available in Kinshasa or Kisangani as are available in Karachi or Kansas City, might be said, for the purposes of this thought experiment, to be a universal vegan, or even a vehicular vegan, and I will use either term interchangebly going forward.

As for the class war, I define it as the conflict between workers and bosses, between capitalists and proletariats, between landlords and tenants, between elites and all us riff-raff, even between humans and animals, over access and claims of ownership over land, infrastructure, the means of production, the structure of our economy, the production of culture, and so on. It is the imperative of oppressors to oppress, to exploit, to profit, maintain ignorance, maintain illiteracy and food scarcity, maintain the divisions amongst working people, maintain ideological, religious, and political zeitgeists of constant histeria, and yet eat well and live comfortably all the while. It is the imperative of workers, of women, of ethnic or sexual minorities, of those rendered landless, to maintain unity in struggle, to vie for and claim power, land and freedom, to achieve self-determination and societies of fairness and justice, to collectivize resources, to build and practice pro-human cultures, and to, at a spiritual maximum as it were, prefer death to slavery. The class war is very real and it is everywhere and, whether or not we acknowledge it, we are all class warriors of some stripe, all over the world. If we find ourselves hating our banks and landlords and tiring of our bosses, that much makes us class warriors, just as a Naxalite Adivasi struggling against planned and perpetrated genocides and land thefts and who actually engages in armed struggle is a class warrior. The bosses that like exploiting and polluting and dominating – whether at Goldman Sachs or British Petroleum or Tyson Chicken or General Motors or Lockheed Martin or Uncle Sam himself – they’re all class warriors for their side.

So how can we mix veganism – as practiced by the universal vegan – with the class war? We start with the manner in which prestige is applied to certain objects to make them desirable, even when they aren’t healthy or necessary. Possession or consumption of these articles of prestige is then used to define who is of what class, or at least who aspires to more elevated social rankings. Yes, commodity fetishism includes propagating the meat prestige – look at the most extreme sorts of hamburgers the fast-food industry invents, or at the Heart Attack Grill.

So, all over the third world, even where meat is scarce or pastoralism is irrevocably destroying land, meat is a prestige. Automobile usage is another. The wealthiest eat the most meat and drive the most, and are often the most gorged and overweight, hence the typical gut of rich and powerful elites in Africa and elsewhere in the third world. (And thanks to the zombifying power of marketing and mass media, a million other useless, wasteful and dangerous products are rendered prestigious, and we must use our own voices and propaganda to fight this, but that is another topic.)

But if a society hedges closer to veganism, that means more calories will generally be available to its individual constituents, since growing plants is far more sustainable and efficient than growing animals which eat plants. So that society would naturally enable an environment of greater equity and less classism. On the other hand, if a society hankers hard after meat, that means fewer people will eat of the greater resultant scarcity in overall available calories. The meat-centric society will inevitably breed the conditions for less equality and for harsher stratification, just because of how much meat production usurps of limited environmental resources.

That’s macro-level. What about individual vehicular vegan class warriors?

Conscious vegan workers remove themselves partly from an equation of exploitation by striking animals from a hierarchy of exploitation and brutality from their own lives. They help keep the class war between humans and from involving non-humans, who have enough of their own struggles and class wars in the wild without having to worry about human consumption.

Conscientious vegan workers keep from supporting aspects of the elite apparatus and cash machine by non-participation in the meat-industrial complex and, should veganism keep them healthy, the medical-industrial complex. The industries of violence and slavery are among the largest which support class and caste structures worldwide. Not endorsing the meat prestige and engaging in veganism means one is using one’s own labor and consumer powers to directly disempower the most odious aspects of the system.

It could be observed that much of veganism, as it is known particularly in North America, is associated with upper classes and privileged populations, but veganism at the grassroots is actually potentially most revolutionary. In the US, poor communities of color are often bereft of access to fresh healthy foods, and disproportionately find themselves afflicted with the diseases of Western diets and lifestyles. This is part of class war, as I see it, keeping the most chronically impoverished from being able to be healthy, long-lived and highly functioning, and from excelling as human beings. The elites don’t really care to ameliorate this problem.

Thus it is up to grassroots universal vegan workers of color, aware that existence in a human society configured such as ours means lifelong class war, to promote healthy lifestyles, to strive and struggle to increase access to affordable fresh fruits and vegetables in our communities, and to speak loudly and widely on the benefits of non-meat consumption and the fallacies of the meat prestige and meat addiction.

Thoughtful vegans should make natural class warriors. Their veganism empowers them to escape relationships of oppression and violence with both humans and non-humans, while granting them the vitality and awareness to struggle for just power and representation for as long as necessary. The vehicular vegan revolutionary can be a revolutionary of stamina and substance, of vision and actualization, actually practicing diplomacy (with non-humans) and militancy (against industries and economies of subjugation).

And that is how, and why, veganism can relate to the class war, and why vegans, especially working-class vegans of color, should consider themselves class warriors. But it’s just one small open-source theory that still needs help (or refutation) from y’all.

Veganism can indeed be revolutionary, and we must make it so if we are serious about social change, food sovereignty, Earth and non-human justice, and human freedom and equity.

Poverty Contests August 9, 2010

This essay concerns food security, economic counting systems and third world solidarity more than veganism per se.

An article published in today’s New York Times reports on efforts in India to enshrine access to food as a constitutionally protected right, a law its proponents expect could enable the food-insecure to make their own market choices to purchase food with food coupons or cash, instead of waiting for monthly 77 pound bags of grain, sugar and kerosene under the current regime. The article also goes on to highlight statistics about how India’s poverty is more widespread and intense than Africa’s, despite the “Tiger” rebranding and annual economic growth rate. A report compiled in India Current Affairs in July also highlights these poverty rankings, comparing the one Indian state of Madhya Pradesh in the country’s center with the entire Democratic Republic of Congo, both of similar population (though the Congo’s size is more comparable to India in its entirety), and finding the same levels of deprivation, even with DRC’s wars (though Madhya Pradesh is not without Naxalites and other struggles for land and resources between communities and multi-national mining and other interests, not unlike DRC).

On the one hand, the expectation around the world seems to be of Africa as the world’s eternal poverty yardstick. This in spite of similar levels of conventionally measured economic growth in a number of Sub-Saharan countries that approach such activity as seen in India in recent years. By comparing favorably to Africa, a government should have license to claim progress in the war on poverty – that’s the ridiculous, racist assumption, an assumption of development stasis.

On the other more important hand, these rankings and contests, especially as presented in the links mentioned above, are patently absurd in themselves, ignoring the basic fact that most of the annual GDP growth measures the rise in income of mostly exclusive urban, male, elite high-end sectors which determine and direct mining, cash-crop, real estate (land displacement), and [cheapest] labor configurations which exclude vast rural populations, whether in India, Congo, or Colombia. Human beings are impoverishing other human beings – not continental geographies. And the story is similar in most geographies including those concerned in this essay – Adivasis in rural Chhattisgarh struggle to hold on to their land in the face of “Memoranda of Understanding” signed by illegitimate politicians to mining interests to violently displace the people from their land, similarly to how Niger Delta militants attack oil infrastructure and kidnap oil workers in response to land displacement and ecosystem destruction by a half century of oil exploitation by foreign corporations in happy concert with local state governments and the Federal Government of Nigeria.

Once you understand neo-colonialism and neoliberal market economics, these patterns can be easily understood as to how they determine poverty and struggle around the third world. Malnutrition and poverty propagate fastest and most consistently wherever governments fail to prioritize enabling peripheral population groups to exact their own capacity to cultivate, live and eat of the land. Changes in the environment, and dietary demands which may place undue stress on the ecosystem and reduce its carrying capacity, may further impede nutrition and food security, as predominates in Sahelian countries that currently suffer serious drought. But policy-makers in much of the third world more often than not do not care, since they do not share the same fate as those far beyond the capitals, the urban and privileged spaces where they bury their heads, forgetting what rural populations go through, forgetting they exist.

I think that in itself, that food security should become a constitutional and human right anywhere is excellent. But a shifting in societal priorities would be a more lasting solution, towards actually considering the plights of women, of agriculturalists, and enabling their self-determination while the wealth of the nation focuses first on human and ecological needs rather than profit for exploitative corporations and salaries for ministers and bureaucracies.

Why focus on these poverty contests, with Africa at level zero? These statistics only measure those who, already in positions of control over powerful economic interests, are getting richer as they exploit more underpaid, vulnerable workers, and the land those workers may have been displaced or evicted from. These statistics don’t measure women’s reproductive work, don’t measure broader levels of quality of life that get inflated by those at the very top, even while the masses at the bottom suffer more dispossession and malnutrition year after year.

Human solidarity is to be encouraged instead. The same problems in Nigeria or Congo are found in India, Bangladesh, Indonesia or Peru, the same exact identical types of fierce corruption, the same exact types of high-official sellouts, the same exact identical types of Western aspirationalism and mimicry, the same exact types of ideological and religious extremisms and hysterias which cripple the masses from thinking critically and boldly enough to challenge the regimes that cause their suffering, the same exact multinationals praying on their resources, human and natural, to be exploited to the lowest common denominator. The same exact types of ignorance forced upon the masses with the absence of schools and the tolerance of illiteracy, despite official claims to the contrary. The exact same types of oppression of labor activists and human-rights campaigners and journalists. The exact same types of classisms and casteisms that compel generations to accept their designated desperation. The same exact types of false democracies in which the people do not have choice or voice in the structural economic questions of society, only at best over the latest personality who says the prettiest things or just looks pretty, but in power does little to nothing of the good he or she promised.

Thus I reject poverty contests. Instead, I move towards human collaboration and solidarity in the third world in pursuit of revolution! Towards the African revolution, the South Asian revolution, the Latin American revolution, the world revolution! Towards human-based economics! Towards the end of rapacious capitalism, the end of the rush to privatize water, seeds and land! Towards human and community-level self-governance and self-determination! Towards the humanization of labor such that people are not reduced to pack mules to produce Wal-Mart products at competitively lower and lower wages in ever more dangerous workplaces!

Towards human development work which is interested in human development, not numbers nudging and statistics masturbating.