by Naomi Klein
So we sent out a letter, headed “From price shock to energy shift,” and invited leaders from across the country to meet in a circle for two days and dream big. I’m sharing what happened next in the hope that the experience might be useful at a time when so many are looking for ways to bridge divides.
A Platform without a Party
In response to our invitation, they came. Heads of labor federations and unions, directors of major green groups, iconic Indigenous and feminist leaders, key organizers and theorists focused on migrant rights, open technology, food justice, housing, faith, and more. The fact that we were able to bring so many players together with only a few weeks’ notice reflected a shared understanding that this was a rare political opening—not unlike the 2008 financial crisis. Only this time, people were determined not to let the opportunity pass us by.
The other factor lending urgency to our gathering was a looming federal election campaign. The Conservative Party, led by the extremely pro-oil Stephen Harper, had been in power for a decade, but the national mood was shifting and the political landscape looked likely to change. Yet, at that stage in the campaign, there wasn’t a political party that had succeeded in exciting voters with a different vision for the country. On climate, both principal opposition parties—the centrist Liberals under Justin Trudeau and the center-left New Democratic Party—were running conventional campaigns that called for new tar sands pipelines, still failing to honestly reckon with either the price collapse or the climate crisis.
So, at our gathering, we decided to do something that movements in our country had not attempted for several decades: intervene in a national election by writing a “people’s platform,” one that would attempt to reflect the needs not of one particular constituency, but of a great many at once.
We saw this as a chance to begin to heal not only our relationship with the planet but the colonial and racial wounds that date back to our country’s founding.
We kept something else in mind too: the way of life that is leading to both climatic and economic destabilization is creating other crises as well. It’s giving rise to an epidemic of anxiety and despair, expressed through everything from rising prescription drug dependence to high suicide rates, from road rage to screen addiction. So we asked ourselves to imagine: what would it take to build happier, healthier communities? And could those be the same things that would make the planet healthier?
In short, we aimed high. It felt, on some cellular level, like the only moral thing to do: for everyone in the room, whether they were working on migration or homelessness or Indigenous land rights or the climate, there had rarely been so much at stake.
The goal was to come up with a vision so concrete and inspiring that voters could, practically speaking, do two things at once. They could go to the polls to vote against what they didn’t want (the disastrous government of the day); and they would still have a space, even if it was outside electoral politics, to say yes to a vision we hoped would reflect what many actually do want, by adding their names to our people’s platform or otherwise voicing public support.
We figured that if we built up enough momentum behind the platform, it might exert some pressure on our elected representatives. But before that could happen, we first had to agree on the planks of the document—and that wasn’t going to be easy.
Connections, Not Competition
There were a few ground rules in that initial meeting, some unspoken, some not. The first was that no one was allowed to play “my crisis is bigger than your crisis,” nor argue that, because of the urgency and scope of the climate crisis, it should take precedence over fighting poverty or racism or other major concerns. Instead of ranking issues, we started from the premise that we live in a time of multiple, intersecting crises, and since all of them are urgent, we cannot afford to fix them sequentially. What we need are integrated solutions, concrete ideas for how to radically bring down emissions while creating huge numbers of unionized jobs and delivering meaningful justice to those who have been abused and excluded under the current extractive economy.
Another ground rule was that respectful conflict is healthy and a necessary part of getting to new territory. Arguments mean it’s working!
Many of the groups and people in the room talked about how, while they had formed coalitions before, most had been coalitions of “no”—no to a lousy pro-corporate trade deal, no to a punishing austerity agenda, no to a particularly egregious politician, no to oil pipelines or fracking. But we realized that it had been a long time since the progressive side of the political spectrum had assembled to say yes, let alone yes to a sweeping vision for the next economy. So conflicts were inevitable, especially since, like all gatherings, ours was imperfect, with people missing from the room who should have been there.
There were moments of ease and joy too, where ideas for a “just transition” flowed fast and furious. Whiteboards grew crowded with suggestions and questions:
• Free high-quality child care.
• Less driving.
• Less work, more music and gardens and family.
• Super-fast trains. Solar roads.
We also heard challenges we knew we couldn’t resolve in two days but would continue puzzling over for years:
• If we don’t address ownership, how can we move toward equitable justice?
• How do we move beyond the idea that what we own is what protects us? Security comes from community, from solidarity. Security is based on how solid my ties are, not how much I own.
• How do we build the public sector so we, the public, feel part of it? We should all feel ownership over public housing, public resources.
• How can we ensure that informal and unpaid work around caregiving, domestic work, and land care is recognized and valued in a just transition?
• What should a guaranteed basic income look like?
• Climate justice is indivisible from decolonization. How do we imagine reparations to the people most impacted by extractive industries and climate change?
And on all our minds as so many thousands of refugees continued to flee their homes in search of safety:
• Migrants are not looking at the climate crisis. They are in the climate crisis.
Lead with Values, Not Policies
My role in all this was to listen closely to the two days of conversations, notice common themes, and come up with a rough first draft, which everyone would have an opportunity to revise. It was the most challenging assignment of my writing life (I struggle to cowrite with one other person, let alone sixty). And yet some very clear common themes emerged that made a synthesis possible.
One such theme was that we have a system based on limitless taking and extracting, on maximum grabbing. Our economy takes endlessly from workers, asking more and more from them in ever-tighter time frames, even as employers offer less and less security and lower wages in return. Many of our communities are being pushed to a similar breaking point: schools, parks, transit, and other services have had resources clawed back from them over many decades, even as residents have less time to fill in the gaps. And of course we are all part of a system that takes endlessly from the earth’s natural bounty, without protecting cycles of regeneration, and while paying dangerously little attention to where we are offloading pollution, whether it be into the water systems that sustain life or the atmosphere that keeps our climate system in balance.
Listening to the stories—workers being laid off after a lifetime of service, immigrants facing indefinite detention under deplorable conditions, Indigenous knowledge and culture ignored and attacked—it was clear to all of us that this is what a system addicted to short-term profits and wealth is structurally required to do: it treats people and the earth either like resources to be mined to their limits or as garbage to be disposed of far out of sight, whether deep in the ocean or deep in a prison cell.
In sharp contrast, when people spoke about the world they wanted, the words care and caretaking came up again a
nd again—care for the land, for the planet’s living systems, and for one another. As we talked, that became a frame within which everything seemed to fit: the need for a shift from a system based on endless taking—from the earth and from one another—to a culture based on caretaking, the principle that when we take, we also take care and give back. A system in which everyone is valued, and we don’t treat people or the natural world as if they were disposable.
Acting with care and consent, rather than extractively and through force, became the idea binding the whole draft together, starting with respect for the knowledge and inherent rights of Indigenous peoples, the original caretakers of the land, water, and air. Though many of us (including me) had originally thought we were convening to draft a list of policy goals, we realized that this shift in values, and indeed in morality, was at the core of what we were trying to map.
The specifics of policy all flowed from that shift. For example, when we talk about “green jobs,” we usually picture a guy in a hard hat putting up a solar array. And that is one kind of green job, and an important one. But it’s not the only one. Looking after elderly and sick people doesn’t burn a lot of carbon. Making art doesn’t burn a lot of carbon. Teaching is low-carbon. Day care is low-carbon. And yet this work, overwhelmingly done by women, tends to be undervalued and underpaid, and is frequently the target of government cutbacks. So we decided to deliberately extend the traditional definition of a green job to anything useful and enriching to our communities that doesn’t burn a lot of fossil fuels. As one participant said: “Nursing is renewable energy. Education is renewable energy.” It was an attempt, in short, to show how to replace an economy built on destruction with an economy built on love.
Red Lines
We tried to touch on as many issues as possible that reflected the values shift people were calling for (from welcoming many more migrants to putting an end to trade deals that force us to choose between “growth” on the one hand and protecting the environment and creating local jobs on the other). But we also decided to resist the temptation to make laundry lists that would cover every conceivable demand. Instead, we emphasized the frame that showed how so many of our challenges—and solutions—are interconnected, because the frame could then be expanded in whatever place or community the vision was applied.
At the same time, there were certain demands, specific to different groups in the room, that needed to be in the platform. For the Indigenous participants, it was crucial to call for the full implementation of the United Nations Declaration on the Rights of Indigenous Peoples, which states that no development can take place on the land of Indigenous peoples without their “free, prior and informed consent.” For the climate activists, there needed to be an acknowledgment that no new fossil fuel infrastructure can be built. For trade union participants, it was critical to call for workers to be not only retrained for new green jobs but democratic participants in that retraining.
For many people in the room, a bright red line was a rejection of nostalgia. The platform could not fall back on an idealized memory of a country that had always relied on land theft and the systematic economic and social exclusion of many communities of color. The inspiration would have to come from the picture of the future that we painted together. Ellen Gabriel, one of the coauthors of the draft and a well-known Indigenous rights activist from Kanehsatà:ke in the province of Quebec, said the process for her represented “a rebirth of humanity.” Rebirth, not a resurrection.
Christina Sharpe, a Tufts professor of English who wrote a powerful book called In the Wake about the ongoing reverberations of the slave trade, participated in a recent discussion inspired by the platform and offered an important warning on this score: the task, she said, was “to connect but not collapse.” This means that though we can and must look for points of unity and commonality across very different experiences and issues, everything cannot be blended into an indecipherable mush of lowest-common-denominator platitudes. The integrity of individual movements, the specificities of community experiences, must be reflected and protected, even as we come together in an attempt to weave a unified vision.
In It Together
In a way, we asked ourselves this: what are the qualities that we value most in people? Those included: generosity, hospitality, warmth, and wisdom. And then we asked ourselves: what do those qualities look like when expressed in public, as policy? We discovered that one of the things those qualities reflect is openness. Which means nurturing a culture that welcomes those in need, rather than greeting strangers with fear and suspicion; that values elders and the knowledge they have accumulated over lifetimes, as well as the ways of knowing that long predate this very recent invention called Canada.
Bianca Mugyenyi, who co-leads the organization that came out of the gathering, boils that principle down when it comes to climate and migration:
The refugee flows we’re seeing now are just a glimpse of what’s to come. Climate change and migration are intimately linked, and we’re going to see massive displacement of people caused by sea-level rise and extreme weather in the decades to come, all around the world. So there’s a question facing all of us: are we all in this together? We think most people, given the opportunity, believe that we are. You see it over and over in times of crisis, when people step up for others in their communities, but also for complete strangers. But we need our immigration, border and social support systems to catch up with this idea. The Leap is about speaking to our better selves.
Energy Reparations
Today, the energy most of us use is owned by a tiny number of corporations that generate it for the profit of their shareholders. Their primary goal, indeed their fiduciary duty, is to produce maximum profit—which is why most energy companies have been so reluctant to switch to renewables. But what, we asked, if the energy we use was owned by ordinary citizens, and controlled democratically? What if we changed the nature of the energy and the structure of its ownership?
So we decided that we didn’t want to be buying renewable power from ExxonMobil and Shell, even if they were offering it—we wanted that power generation to be owned by the public, by communities, or by energy cooperatives. If energy systems are owned by us, democratically, then we can use the revenues to build social services needed in rural areas, towns, and cities—day cares, elder care, community centers, and transit systems (instead of wasting it on, say, $180-million retirement packages for the likes of Rex Tillerson). This turn toward community-controlled energy was pioneered in Denmark in the eighties, with government policies that encouraged and subsidized co-operatively owned wind farms, and it has been embraced on a large scale in Germany. (Roughly half of Germany’s renewable energy facilities are in the hands of farmers, citizen groups, and almost nine hundred energy cooperatives; in Denmark in 2000, roughly 85 percent of the country’s wind turbines were owned by small players such as farmers and co-ops.) Both countries have shown that this model carries immense social benefits and is compatible with a very rapid transition. There are some days when Denmark generates far more power from its wind farms than it can use—so it exports the surplus to Germany and Sweden.
We were inspired by these models—and by the hundreds of thousands of jobs they have created—but we were equally inspired by examples in the United States, where, through networks like the Climate Justice Alliance, low-income communities of color have been fighting to make sure the places that have been most polluted and neglected benefit first from a large-scale green energy transition. In Canada, the same patterns are clear: our collective reliance on dirty energy over the past couple of hundred years has taken its highest toll on the poorest and most vulnerable people, overwhelmingly Indigenous and immigrant. That’s whose lands have been stolen and poisoned by mining. That’s who gets the most polluting refineries and power plants in their neighborhoods. So in addition to calling for “energy democracy” on the German model, we placed reparative justice at the center of the energy transition, calling for Indigenous and other
front-line communities (such as immigrant neighborhoods where coal plants have fouled the air) to be first in line to receive public funds to own and control their own green energy projects—with the jobs, profits, and skills staying in those communities.
A justice-based transition also means that workers in high-carbon sectors—many of whom have sacrificed their health in coal mines and oil refineries—must be full and democratic participants. Our guiding principle was: no worker left behind.
In summary, our plan argued that in the process of fundamentally changing our country to make it cleaner, we also have a historic opportunity to make it a lot fairer. As we move to get off fossil fuels, we can simultaneously begin to redress the terrible wrongs done to Indigenous peoples; radically reduce economic, racial, and gender inequalities; eliminate glaring double standards for immigrant workers; and we can create a whole lot of stable, well-paying jobs in green sectors, in land and water remediation, and in the caring professions. Kids would have an opportunity to be healthier because they wouldn’t be breathing toxic air; our increasingly aging society could be provided with healthier community living; and we could spend less time stuck in traffic, working long hours, and more time with our friends and families. A happier, more balanced society, in other words, with the definition of happiness liberated from the endless cycle of ever-escalating consumption that underlies the logic of branding (and fueled the rise of Donald Trump). It sounded good to us and—in very un-Canadian fashion—we even dared to hope that the manifesto might become a model for similar broad-based alliances beyond our country’s borders.