The Ford Foundation’s declared “goals for the future of mankind” include interventions in grassroots political movements locally and internationally. In the United States it provided millions in grants and loans to support the credit union movement that was pioneered by the department store owner Edward Filene in 1919. Filene believed in creating a mass consumption society of consumer goods by giving workers affordable access to credit—a radical idea at the time. Actually, only half of a radical idea, because the other half of what Filene believed in was a more equitable distribution of national income. Capitalists seized on the first half of Filene’s suggestion and, by disbursing “affordable” loans of tens of millions of dollars to working people, turned the US working class into people who are permanently in debt, running to catch up with their lifestyles.42
Many years later, this idea has trickled down to the impoverished countryside of Bangladesh when Mohammed Yunus and the Grameen Bank brought microcredit to starving peasants with disastrous consequences. The poor of the subcontinent have always lived in debt, in the merciless grip of the local village usurer—the Baniya. But microfinance has corporatized that too. Microfinance companies in India are responsible for hundreds of suicides—two hundred people in Andhra Pradesh in 2010 alone. A national daily recently published a suicide note by an eighteen-year-old girl who was forced to hand over her last 150 rupees, her school fees, to bullying employees of the microfinance company. The note read, “Work hard and earn money. Do not take loans.”43
There’s a lot of money in poverty, and a few Nobel Prizes too.
By the 1950s the Rockefeller and Ford Foundations, funding several NGOs and international educational institutions, began to work as quasi-extensions of the US government, which was at the time toppling democratically elected governments in Latin America, Iran, and Indonesia. (That was also around the time it made its entry into India, then non-aligned but clearly tilting toward the Soviet Union.) The Ford Foundation established a US-style economics course at the Indonesian University. Elite Indonesian students, trained in counterinsurgency by US army officers, played a crucial part in the 1965 CIA-backed coup in Indonesia that brought General Suharto to power. He repaid his mentors by slaughtering hundreds of thousands of communist rebels.44
Twenty years later, young Chilean students, who came to be known as the Chicago Boys, were taken to the United States to be trained in neoliberal economics by Milton Friedman at the University of Chicago (endowed by J. D. Rockefeller), in preparation for the 1973 CIA-backed coup that killed Salvador Allende and brought in General Pinochet and a reign of death squads, disappearances, and terror that lasted for seventeen years.45 Allende’s crime was being a democratically elected socialist and nationalizing Chile’s mines.
In 1957 the Rockefeller Foundation established the Ramon Magsaysay Prize for community leaders in Asia. It was named after Ramon Magsaysay, president of the Philippines, a crucial ally in the US campaign against communism in Southeast Asia. In 2000 the Ford Foundation established the Ramon Magsaysay Emergent Leadership Award. The Magsaysay Award is considered a prestigious award among artists, activists, and community workers in India. M. S. Subulakshmi and Satyajit Ray won it, and so did Jaiprakash Narain and one of India’s finest journalists, P. Sainath. But they did more for the Magsaysay award than it did for them. In general, it has become a gentle arbiter of what kind of activism is “acceptable” and what is not.46
Interestingly, Anna Hazare’s anticorruption movement last summer was spearheaded by three Magsaysay Award winners—Anna Hazare, Arvind Kejriwal, and Kiran Bedi. One of Arvind Kejriwal’s many NGOs is generously funded by the Ford Foundation. Kiran Bedi’s NGO is funded by Coca-Cola and Lehman Brothers.
Though Anna Hazare calls himself a Gandhian, the law he called for—the Jan Lokpal Bill—was un-Gandhian, elitist, and dangerous. An around-the-clock corporate media campaign proclaimed him to be the voice of “the people.” Unlike the Occupy Wall Street movement in the United States, the Hazare movement didn’t breathe a word against privatization, corporate power, or economic “reforms.” On the contrary, its principal media backers successfully turned the spotlight away from massive corporate corruption scandals (which had exposed high-profile journalists too) and used the public mauling of politicians to call for the further withdrawal of discretionary powers from government, for more reforms, more privatization. The World Bank issued a 2007 assessment from Washington saying the movement would “dovetail” with its “good governance” strategy.47 (In 2008 Anna Hazare received a World Bank Award for Outstanding Public Service.)48
Like all good Imperialists, the Philanthropoids set themselves the task of creating and training an international cadre that believed that Capitalism, and by extension the hegemony of the United States, was in their own self-interest. And who would therefore help to administer the Global Corporate Government in the ways native elites had always served colonialism. So began the foundations’ foray into education and the arts, which would become their third sphere of influence, after foreign and domestic economic policy. They spent (and continue to spend) millions of dollars on academic institutions and pedagogy.
Joan Roelofs, in her wonderful book Foundations and Public Policy: The Mask of Pluralism, describes how foundations remodeled the old ideas of how to teach political science and fashioned the disciplines of “international” and “area” studies. This provided the US Intelligence and Security Services a pool of expertise in foreign languages and culture to recruit from. The CIA and US State Department continue to work with students and professors in US universities, raising serious questions about the ethics of scholarship.49
The gathering of information to control people is fundamental to any ruling power. As resistance to land acquisition and the new economic policies spreads across India, in the shadow of outright war in Central India, as a containment technique, India’s government has embarked on a massive biometrics program, perhaps one of the most ambitious and expensive information gathering projects in the world—the Unique Identification Number (UID). People don’t have clean drinking water, or toilets, or food, or money, but they will have election cards and UID numbers. Is it a coincidence that the UID project run by Nandan Nilekani, former CEO of Infosys, ostensibly meant to “deliver services to the poor,” will inject massive amounts of money into a slightly beleaguered IT industry?50 To digitize a country with such a large population of the illegitimate and “illegible”—people who are for the most part slum dwellers, hawkers, Adivasis without land records—will criminalize them, turning them from illegitimate to illegal. The idea is to pull off a digital version of the Enclosure of the Commons and put huge powers into the hands of an increasingly hardening police state. Nilekani’s technocratic obsession with gathering data is consistent with Bill Gates’s obsession with digital databases, numerical targets, and “scorecards of progress” as though it were a lack of information that is the cause of world hunger, and not colonialism, debt, and skewed profit-oriented corporate policy.51
Corporate-endowed foundations are the biggest funders of the social sciences and the arts, endowing courses and student scholarships in development studies, community studies, cultural studies, behavioral sciences, and human rights.52 As US universities opened their doors to international students, hundreds of thousands of students, children of the Third World elite, poured in. Those who could not afford the fees were given scholarships. Today in countries like India and Pakistan there is scarcely a family among the upper middle classes that does not have a child who has studied in the United States. From their ranks have come good scholars and academics but also the prime ministers, finance ministers, economists, corporate lawyers, bankers, and bureaucrats who helped to open up the economies of their countries to global corporations.
Scholars of the foundations-friendly version of economics and political science were rewarded with fellowships, research funds, grants, endowments, and jobs. Those with foundation-unfriendly views found themselves unfunded, marginal
ized, and ghettoized, their courses discontinued. Gradually, one particular imagination—a brittle, superficial pretense of tolerance and multiculturalism (that morphs into racism, rabid nationalism, ethnic chauvinism, or warmongering Islamophobia at a moment’s notice) under the roof of a single overarching, very unplural economic ideology—began to dominate the discourse. It did so to such an extent that it ceased to be perceived as an ideology at all. It became the default position, the natural way to be. It infiltrated normality, colonized ordinariness, and challenging it began to seem as absurd or as esoteric as challenging reality itself. From here it was a quick, easy step to “There Is No Alternative.”
It is only now, thanks to the Occupy movement, that another language has appeared on US streets and campuses. To see students with banners that say “Class War” or “We don’t mind you being rich, but we mind you buying our government” is, given the odds, almost a revolution in itself.
One century after it began, corporate philanthropy is as much part of our lives as Coca-Cola. There are now millions of nonprofit organizations, many of them connected through a byzantine financial maze to the larger foundations. Between them, this “independent” sector has assets worth nearly $450 billion. The largest of them is the Gates Foundation with $21 billion, followed by the Lilly Endowment ($16 billion) and the Ford Foundation ($15 billion).53
As the IMF enforced structural adjustment and arm-twisted governments into cutting back on public spending on health, education, child care, development, the NGOs moved in.54 The Privatization of Everything has also meant the NGO-ization of Everything. As jobs and livelihoods disappeared, NGOs have become an important source of employment, even for those who see them for what they are. And they are certainly not all bad. Of the millions of NGOs, some do remarkable, radical work, and it would be a travesty to tar all NGOs with the same brush. However, the corporate or foundation-endowed NGOs are global finance’s way of buying into resistance movements, literally as shareholders buy shares in companies, and then try to control them from within. They sit like nodes on the central nervous system, the pathways along which global finance flows. They work like transmitters, receivers, shock absorbers, alert to every impulse, careful never to annoy the governments of their host countries. (The Ford Foundation requires the organizations it funds to sign a pledge to this effect.) Inadvertently (and sometimes advertently) they serve as listening posts, their reports and workshops and other missionary activity feeding data into an increasingly aggressive system of surveillance of increasingly hardening states. The more troubled an area, the greater the numbers of NGOs in it.
Mischievously, when India’s government or sections of its corporate press want to run a smear campaign against a genuine people’s movement, like the Narmada Bachao Andolan, or the protest against the Koodankulam nuclear reactor, they accuse these movements of being NGOs receiving “foreign funding.” They know very well that the mandate of most NGOs, in particular the well-funded ones, is to further the project of corporate globalization, not thwart it.
Armed with their billions, these NGOs have waded into the world, turning potential revolutionaries into salaried activists, funding artists, intellectuals, and filmmakers, gently luring them away from radical confrontation, ushering them in the direction of multiculturalism, gender equity, community development—the discourse couched in the language of identity politics and human rights.
The transformation of the idea of justice into the industry of human rights has been a conceptual coup in which NGOs and foundations have played a crucial part. The narrow focus of human rights enables an atrocity-based analysis in which the larger picture can be blocked out and both parties in a conflict—say for example the Maoists and the Indian government, or the Israeli army and Hamas—can both be admonished as Human Rights Violators. The land grab by mining corporations and the history of the annexation of Palestinian land by the state of Israel then become footnotes with very little bearing on the discourse. This is not to suggest that human rights don’t matter. They do, but they are not a good enough prism through which to view or remotely understand the great injustices in the world we live in.
Another conceptual coup has to do with foundations’ involvement with the feminist movement. Why do most “official” feminists and women’s organizations in India keep a safe distance between themselves and organizations like say the ninety-thousand-member Krantikari Adivasi Mahila Sanghatan (Revolutionary Adivasi Women’s Association) that is fighting patriarchy in its own communities and displacement by mining corporations in the Dandakaranya forest? Why is it that the dispossession and eviction of millions of women from land that they owned and worked is not seen as a feminist problem?
The hiving off of the liberal feminist movement from grassroots anti-imperialist and anticapitalist peoples’ movements did not begin with the evil designs of foundations. It began with those movements’ inability to adapt and accommodate the rapid radicalization of women that took place in the 1960s and ’70s. The foundations showed genius in recognizing and moving in to support and fund women’s growing impatience with the violence and patriarchy in their traditional societies as well as among even the supposedly progressive leaders of left movements. In a country like India, the schism also ran along the rural-urban divide. Most radical, anticapitalist movements were located in the countryside, where patriarchy continued to rule the lives of women. Urban women activists who joined these movements (like the Naxalite movement) had been influenced and inspired by the Western feminist movement, and their own journeys toward liberation were often at odds with what their male leaders considered to be their duty: To fit in with “the masses.” Many women activists were not willing to wait any longer for the “revolution” in order to end the daily oppression and discrimination in their lives, including from their own comrades. They wanted gender equality to be an absolute, urgent, and nonnegotiable part of the revolutionary process and not just a postrevolution promise. Intelligent, angry, and disillusioned women began to move away and look for other means of support and sustenance. As a result, by the late 1980s, around the time when the Indian markets were opened up, the liberal feminist movement in India had become inordinately NGO-ized. Many of these NGOs have done seminal work on queer rights, domestic violence, AIDS, and the rights of sex workers. But significantly, the liberal feminist movement has not been at the forefront of challenging the New Economic Policies, even though women have been the greatest sufferers. By manipulating the disbursement of the funds, the foundations have largely succeeded in circumscribing the range of what “political” activity should be. The funding briefs of NGOs now prescribe what counts as women’s “issues” and what doesn’t.
The NGO-ization of the women’s movement has also made Western liberal feminism (by virtue of its being the most funded brand) the standard-bearer of what constitutes feminism. The battles, as usual, have been played out on women’s bodies, extruding Botox at one end and burkas at the other. (And then there are those who suffer the double whammy, Botox and the burka.) When, as happened recently in France, an attempt is made to coerce women out of the burka rather than creating a situation in which a woman can choose what she wishes to do, it’s not about liberating her but about unclothing her. It becomes an act of humiliation and cultural imperialism. Coercing a woman out of her burka is as bad as coercing her into one. It’s not about the burka. It’s about the coercion. Viewing gender in this way, shorn of social, political, and economic context, makes it an issue of identity, a battle of props and costumes. It’s what allowed the US government to use Western feminist liberal groups as moral cover when it invaded Afghanistan in 2001. Afghan women were (and are) in terrible trouble under the Taliban. But dropping daisy cutters on them was not going to solve the problem.
In the NGO universe, which has evolved a strange anodyne language of its own, everything has become a “subject,” a separate, professionalized, special-interest issue. Community development, leadership development, human rights, health, education
, reproductive rights, AIDS, orphans with AIDS—have all been hermetically sealed into their own silos, each with its own elaborate and precise funding brief. Funding has fragmented solidarity in ways that repression never could.
Poverty, too, like feminism, is often framed as an identity problem. As though the poor had not been created by injustice but are a lost tribe who who just happen to exist, and can be rescued in the short term by a system of grievance redressal (administered by NGOs on an individual, person-to-person basis), and whose long-term resurrection will come from Good Governance. Under the regime of Global Corporate Capitalism, it goes without saying.
Indian poverty, after a brief period in the wilderness while India “shone,” has made a comeback as an exotic identity in the arts, led from the front by films like Slumdog Millionaire. These stories about the poor, their amazing spirit and resilience, have no villains—except the small ones who provide narrative tension and local color. The authors of these works are the contemporary world’s equivalent of the early anthropologists, lauded and honored for working “on the ground,” for their brave journeys into the unknown. You rarely see the rich being examined in these ways.
Having worked out how to manage governments, political parties, elections, courts, the media, and liberal opinion, the neoliberal establishment faced one more challenge: how to deal with growing unrest, the threat of “peoples’ power.” How do you domesticate it? How do you turn protesters into pets? How do you vacuum up people’s fury and redirect it into blind alleys?
Capitalism Page 3