7.7. Resistance to Globalisation

We have already noted that globalisation is a very contentious subject and has invited strong criticism all over the globe. Critics of globalisation make a variety of arguments. Those on the left argue that contemporary globalisation represents a particular phase of global capitalism that makes the rich richer (and fewer) and the poor poorer. Weakening of the state leads to a reduction in the capacity of the state to protect the interest of its poor. Critics of globalisation from the political right express anxiety over the political, economic and cultural effects. In political terms, they also fear the weakening of the state. Economically, they want a return to self-reliance and protectionism, at least in certain areas of the economy. Culturally, they are worried that traditional culture will be harmed and people will lose their age-old values and ways.

Globalisation has sparked a lot of debate worldwide, and many people argue against it. Those on the left believe that it benefits only the wealthy while pushing the less fortunate further into poverty. They contend that as globalisation grows, governments have less power to help their citizens. Critics on the right fear that globalisation dilutes state power and can lead to economic policies that go against local interests. They want to protect their economies and cultures from being overly influenced by foreign entities.

Imagine a small farmer who struggles to compete with large agribusinesses from abroad. As these businesses expand due to globalisation, the farmer may struggle to continue his livelihood. Supporters of the farmer believe that the government should protect local farmers by providing subsidies and ensuring fair pricing, while critics of globalisation argue that the farmer's plight is a natural consequence of the broader economic changes.

It is important to note here that anti-globalisation movements too participate in global networks, allying with those who feel like them in other countries. Many anti-globalisation movements are not opposed to the idea of globalisation per se as much as they are opposed to a specific programme of globalisation, which they see as a form of imperialism.

Anti-globalisation movements don't necessarily reject globalisation itself; instead, they criticize the way it is currently implemented. These movements aim to connect with like-minded groups globally to fight against what they perceive as unjust practices in global trade and economic policies. They often view certain aspects of globalisation as a domination by wealthier nations over poorer ones, akin to a new form of imperialism.

Think of a local activist group that protests against the opening of a fast-food chain in their town. They feel that this chain represents not just a foreign company's invasion but also a threat to local traditions and businesses. By connecting with similar groups around the world, they amplify their voices and share strategies in addressing this global issue.

In 1999, at the World Trade Organisation (WTO) Ministerial Meeting there were widespread protests at Seattle alleging unfair trading practices by the economically powerful states. It was argued that the interests of the developing world were not given sufficient importance in the evolving global economic system.

The WTO meeting in Seattle highlighted widespread dissent from various groups who felt that powerful countries were imposing unfair trade practices that primarily benefit them. Protestors argued that developing nations were often overlooked in trade negotiations, leading to policies that did not consider their needs and challenges. This event exemplified how globalisation can lead to public outcry against perceived inequalities.

Imagine a college town where the administration decides to increase tuition fees significantly without considering the financial hardships faced by many students. A protest erupts, drawing attention to the issue and demanding the administration to listen to student voices. Similarly, the protests at the WTO were about ensuring that the needs of all nations, especially the less powerful, were considered.

Resistance to globalisation in India has come from different quarters. There have been left-wing protests to economic liberalisation voiced through political parties as well as through forums like the World Social Forum (WSF) and the Indian Social Forum. Trade unions of industrial workforce as well as those representing farmer interests have organised protests against the entry of multinationals. The patenting of certain plants like Neem by American and European firms has also generated considerable opposition.

In India, resistance to globalisation manifests in various forms, from political protests to collective action from workers and farmers. Groups have actively voiced their concerns regarding how economic policies favor multinationals at the expense of local livelihoods. Specific instances, such as the attempts to patent indigenous plants, have drawn particularly heavy criticism, highlighting the fight for local rights against international corporations.

Consider a local cooperative of farmers who band together to protest against a large multinational that wants to buy the land they farm on. They fear that this company will exploit their resources and disrupt their way of life. This scenario mirrors the collective actions seen in India in response to multinationals taking control over local resources.

Resistance to globalisation has also come from the political right. This has taken the form of objecting particularly to various cultural influences — ranging from the availability of foreign T.V. channels provided by cable networks, celebration of Valentine’s Day, and westernisation of the dress tastes of girl students in schools and colleges.

Cultural resistance to globalisation often comes from those who fear that traditional values and lifestyles are being eroded by foreign influences. These objections can range from disapproval of international entertainment to concerns about changing social norms and practices, which they believe threatens the fabric of their society.

Imagine a traditional village where the elder community voices their concern over young people adopting foreign customs such as celebrating Halloween instead of Diwali. Their protest stems from a desire to preserve their heritage. Similarly, there are groups in India that advocate for maintaining traditional practices against the tide of global cultural changes.

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