Category Archives: South

Undermining Neoliberalism

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It’s been one of the surprises of this project to see how often the subject of mining recurs. Miners have, of course, long been key figures in progressive and labor movements, but all that was supposed to be “old” capitalism. Today’s immaterial labor was not supposed to be affected by such issues. Only we’ve seen steel and coal strikes worldwide in the past year, from India to France, Spain and now South Africa. Given that the neoliberal solution to extracting primary resources has been to outsource them to developing nations, perhaps it is now caught in its own trap.

As you will know, striking miners at the Marikana mine owned by Lonmin in South Africa were fired on by police, leading to 44 deaths, 250 or more in hospital, and a further 259 under arrest. The issue here is that

rock drillers affiliated to the Association of Mineworkers and Construction Union (AMCU) demanded their monthly salary of R4 000 be increased to R12 500.

The rock drillers currently get paid a little over $300 a month for 12 hour days in which you are soaked by water from the drill heads. Other miners estimate that you can do this work for no longer than five years before your body gives out. By way of comparison, a US miner gets about $14.99 minimum for such work per hour, equivalent to $2500 a month, ranging up to $23 per hour, or about $3800 a month.

However, the South African National Union of Mineworkers, the official trade union, has not sanctioned the strike by the drillers. A new more radical union has arisen–the AMCU. The official union was at first even willing to endorse the company’s threat to the strikers that they must return to work by Tuesday morning or face dismissal. Now, following government intervention, dismissal has been taken off the table for the moment.

Julius Malema (left) at Marikana. Credit: Mail and Guardian.

What happens next? Given the militancy displayed in recent days, it’s hard to see how people just go back to work. At a meeting yesterday Julius Malema, a former ANC activist now expelled from the party, called for the mine to be nationalized and for a change of national president. Mourners wearing “Fuck Capitalism” T-shirts clearly agreed. A man using a pseudonym for fear of retaliation told South Africa’s Mail and Guardian:

It’s better to die than to work for that shit. People are coming back here tomorrow [Monday]. I am not going to stop striking.

Further confrontation is surely inevitable.

Once again, London-based capital is behind all this. The anonymous sounding Lonmin company is in fact the notorious Lonhro company, standing for “London and Rhodesian Mining,” under a new name. Once run by the appalling Tiny Rowland, even a Conservative British prime minister designated the racist and exploitative company “the unpleasant and unacceptable face of capitalism.”

The new company has done very well out of the post-apartheid state, as its own website acknowledges:

Our operations, consisting of eleven shafts and inclines, are situated in the Bushveld Complex in South Africa, a country which hosts nearly 80% of global PGM resources. We have been granted a New Order Mining Licence by the South African government for our core operations, which runs to 2037 and is renewable to 2067. We have resources of 175 million troy ounces of PGMs and 43 million ounces of reserves.

Platinum sells for about $1400 an ounce, so it’s not surprising that Lonmin made $148 million profit in the second half of 2011. Six men died underground during this period, named

Thamage Kgwatlha, Modisaotsile Edward Setlhare, Alfiado Maziwe, Hermanus Potgieter, Rafael Macamo and Alpheus Mokgano Moerane.

Mining remains what it has always been: dirty, dangerous, exploitative, destructive to the environment and highly profitable. Ironically, one of the most significant uses of platinum is in catalytic converters for vehicles, designed to reduce pollution and carbon emissions.

When the video footage of the shootings came out, all the comparisons were to apartheid-era policing. Certainly, like police forces from New York to Athens, overreaction appears to be the policy of choice here. What is being defended, however, is not the local racialized privilege that ruled in Southern Africa for centuries but the neo-liberal formula of low local wages for high global profit. Of course, the workers still tend to be people of color and those profiting tend to call themselves “white.”

The question now is whether the miners’ action sets off a wider discontent with the post-apartheid settlement, as Julius Malema is arguing it should. Too little benefit has accrued to the majority population in the past decade. A new elite cadre class is doing very well at the behest of traditional interests.

There’s just the chance that neo-liberalism has undermined itself. The “Troubles” in Northern Ireland resulted from one day of violence, as did the militant stage of the anti-apartheid struggle. It’s too soon to tell if the Marikana mine massacre will be the new Bloody Sunday or Sharpeville. But if not here, soon. And not before time.

On Growth, Sugar and the Forest

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Another day, another World Heritage Area. Today we headed through the Queensland sugar plantations to the rainforests of the Kuku Yalanji people. The experience was a direct clash between destructive but highly productive Western agriculture and indigenous no-growth stewardship of the land. For two centuries, this has been a history of the former defeating the latter. The Yalanji have been here for 40,000 years, though, so this little story is just a blip. What we saw was the contradiction between “globalization” and the planetary.

It was during the American Civil War that Queensland jumped into the business of sugar cane production to meet the fall in supply. Sugar cane was an immensely labor-intensive process and so indigenous labor from across the Pacific was brought in under compulsion.

Sugar planting in Queensland around 1870

Missionaries had no hesitation in calling it slavery (above). As a self-governing colony (until 1901), Queensland nonetheless had a free hand. The compeled labor was brought in from relatively close locations like ni-Vanuatu and the Solomon Islands and as far away as Polynesia. They were called “blackbirds,” and are still trying to get their story recognized.

In more recent times, the industry declined until the rise in demand for ethanol led to a massive revival. Although the cane growing is now highly mechanized, the square plantations of seven foot high plants, each as thick as a large finger, would be recognizable to any plantation owner or worker.

As ever, the grass (sugar cane is a grass) is visibly destructive. The crop rapidly denudes the soil because the indigenous tropical flora, although spectacular, are evolved to grow in the poor, sandy soil. Later we were shown a tree in the forest from whose seeds the Yalanji make bread. It’s eight hundred years old and only about twelve feet high. Sugar cane seedlings that I saw were therefore surrounded by black compost and white chemical powders. In between the fields, which are in all stages of production from planting to recently harvested, stand a few remnants of the forest.

Higher up, where the cane can’t grow, the rainforest and its people survive, protected now as a National Park and a UNESCO heritage site. Today the steep green slopes were shrouded in mist and cloud, looking more like Aotearoa New Zealand than the Sunshine State. The Kuku Yalanji people have recently begun to offer guided tours of their land and its culture.

Guides from the Kuku Yalanji people

Our walk, guided by Jenny, also known as Butterfly, was beautiful and informative. Apparently uninteresting plants were revealed to be means of cleaning, healing, or sources of food. Shelters were left for others to use, rather than being demolished. Few now live in this traditional way, but there’s a commitment to remembering and passing on the old ways. It’s easy to be naive and romanticize this way of life. But as Raymond (Kija/Moon) emphasized at the end of our tour, these people have survived in this place for millennia without rendering it unusable, as Europeans have managed in a couple of centuries.

Raymond performed the digeridoo for us, and showed the required technique of circular breathing, also used by some jazz players like Rahsaan Roland Kirk and Wynton Marsalis. Accompanying himself with clapsticks, he gave a virtuoso performance, imitating the sounds of numerous animals above the drone-like beat. He also insisted that the instrument was forbidden to women, although there are many known instances to the contrary. It seems to be another instance where a reaction against European culture is producing a more conservative form of indigenous culture. For example, art works that were formerly permitted by Elders to be seen in galleries have recently been reclassified as secret.

It’s hard to be censorious. The cassowary bird is a key link in the rainforest ecosystem.

Cassowary bird

It eats fruits that are poisonous to humans and disseminates the seeds in its scat. Humans have now taken to feeding the flightless bird. The cassowary becomes accustomed to being fed and sometimes attacks people for food. Human food has altered its digestive system, so we were told, with the result that it is less able to digest the fruits it normally eats. It’s at these small intersections that things go out of joint and violence results.

If it’s a direct choice between sugar culture and indigenous conservation, it’s seems clear where we should go. But it isn’t. The Kuku Yalanji are not proposing that kind of return to a lost beginning, in part because the land could no longer support the numbers of people that there are here, and in part because electricity, health care and other such modern conveniences are not worth revoking. There are some people living traditionally off the coast of the island of Kauai, part of the Hawai’ian archipelago, it should be said, and traditional navigation is making a return across the Pacific. By the same token, we can’t choose modern-style growth as a solution because there aren’t enough resources for everyone to live in the Anglo-US-Australian way. This is the sharpest edge between the myth of “globalization” and the actual experience of the planetary. All the choices are bad.

Dare to Know?

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I’m in Port Douglas, Australia. Like just about everyone else who visits here, I went today to see the Great Barrier Reef. It’s not unusual for people to finish sentences like that with the quip “while it’s still there.” Indeed, the Australian government has said that chances for coral reefs are very poor. Two hundred years ago, Westerners had no idea the Reef was even there. Now we’re exploring Mars, which is astonishing, but destroying our own habitat, which is worse. Have we dared to know too much?

Old Enlightenment hands will recognize Kant’s challenge in What is Enlightenment?:

sapere aude/dare to know

Who should do such daring? Kant was, among other accomplishments, the first to teach a course on anthropology, although he never traveled. In his various writings on the subject, he established what I take to be a fundamental distinction of Enlightenment between the modern North and the “islands of the South,” which were not only not modern, they could  not be modern by definition. For Kant, the South was impossible, out of time, and out of place.

When his contemporary Captain Cook was here at about the same time, he sailed right into the Barrier Reef. Despite his permanent accolade as the “greatest seaman of all time,” his navigation had no concept of such obstacles. The Endeavour had to be repaired and it took over three months. Let’s note that such bricolage would be far beyond any present-day vessel but also realize how much support Cook must have had from the indigenous population to survive, even if that support was compeled, or limited to not killing them. Now the Reef is widely known, a “trip of a lifetime” destination. Judging by the array of facilities here, many people take that trip.

Without lapsing into Romantic sublime, the Reef really is amazing. If you’ve seen Northern hemisphere corals in Florida or the Caribbean, the first thing you learn is how utterly devastated they are by comparison. I’m aware there’s no science in this statement but what I’ve seen is the best local people think they can find to sell to tourists. Although you do see Crown of Thorns starfish, which were the great threat to the Reef before global warming, what remains is nonetheless dazzling. It’s not just the color and the patterns but the interactive adaptation. A fish saw me coming and descended into an anemone, which then wrapped its stinging tentacles around it. It’s that kind of balance that carbon emissions have knocked permanently out of homeostasis by increasing water temperature and acidity. Everyone knows this. No person in a position to do anything asks how they would dare to explain to their grandchildren that, yes, there were such ecosystems but we stood by and let them die.

If you’ve seen bleached coral, it looks not unlike Mars.

Curiosity descending to Mars (artist impression)

Curiosity is the Endeavour of our time: sent for science but with hopes of gain, conquest and colonization not far behind. The sad thing is that, if we want a lifeless desert to explore, we’re making lots of them all over our own planet. What would it take for us to dare to know that? How can we learn, finally, that the South is fully and integrally part of Enlightenment, the modern, knowledge, or whatever you feel inclined to call it?