Page 16 RAIN September/October 1985 Some have called the rise of the Green movement the most significant political development since the rise ofsocialism over 100 years ago. Whether the Greens will have as great an impact as socialism has had on world history remains to be seen, but the present significance of Green politics lies in the extent to which it has established itself firmly outside the one-dimensional left-right spectrum of traditional politics, thus helping to redefine the terms ofpolitical debate. “We are neither left nor right; we are in front,” proclaim die Griinen (the Greens) of West Germany, who brought Green politics into the spotlight in 1983 by winning seats in the German national assembly. Instead of focusing on the ownership of the means of production or the distribution of wealth within industrial society. Green critiques aim at industrial society itself—its centralization, giantism, and reckless pursuit ofgroivth — and articulate a vision for society profoundly differentfrom anything else being offered in the arena ofpolitics. This vision (socially and ecologically responsible, participatory, and non-violent) has been inspiring the emergence of Green movements worldwide. Green organizations have sprouted in most western European countries, Canada, Australia, and japan. Curiously, even though many Green ideas originated in the U.S., this country has been relatively slozu in establishing an organizational vehicle to carry these ideas into the public arena. As Jonathan Porritt has said, even though the U.S. offers a “veritable patchwork quilt ofprogressive thinking and action ... it is as if the many different patches were all lying around on the floor zoaiting to be painstakingly stitched together." But here, too, the Green vision is beginning to take root. In recent months we have seen a flurry ofactivity in theNorthzoest, and have heard about Green organizing in others parts of the country, particularly California and the Northeast. What does it all mean? Will Green politics become a movement of major historical significance or is itjust another passing eddy in the backzvaters of mainstream politics? We offer thefollozoing resources as a sampling of the current manifestations of Green politics, and invite our readers to find their ozon answers. -ELS ACCESS: Green Politics Seeing Green; The Politics ofEcology Explained, by Jonathan Porritt, 1985,252 pp., $6.95 from: Basil Blackwell 432 Park Avenue South Suite 1505 New York, NY 10016 This is the best book available on the emerging Green perspective in its totality. It is one of those rare books that handles complex and serious ideas in a simple (but not simplistic) and entertaining manner. Given the subtitle and the author's position as director of Friends of the Earth (U.K.), I expected a strong environmentalist bias but was pleased to find a balanced and comprehensive account of the full range of Green concerns—peace, feminism, grassroots democracy, decentralized economics, spirituality, international relations, social justice, and deep ecology. That Porritt manages to be entertaining but thorough, comprehensive but not overwhelming, is a testimony to his grasp of his material and ability as a writer. Seeing Green is an excellent introduction to Green ideas for the curious but uninitiated. Porritt begins with a summary of Green activity in Europe and a chapter distinguishing the Green world view from that prevailing in modern industrial society. Part Two consists of a Green critique of various problems found in contemporary society: global environmental deterioration, the reckless growth ethic of industrialism, militarism, economic decline, alienation, and spiritual impoverishment. It's a kind of Green "state-of-the-world" report. Part Three presents Green alternatives in economics, national defense, political structures, health care, community life, environmental protection. Third World relations, and spirituality. Porritt's Green vision is compelling, but unfortunately, like many writers with good ideas and visions, he has little to say about the path to get there. Part Four, which describes ways of putting Green politics into practice and the challenges that must be faced, is disappointing. Given Porritt's years of experience with the Ecology Party (in a political system much more akin to ours than is West Germany's), one might hope for some distilled advice for Green activists in America. No such luck. The final chapter. "the Greening of America" (written especially for the American edition), contains some useful insights, but betrays an uneven understanding of the American political scene, as is evidenced by the misrepresentation of the bioregional movement here, and offers few suggestions for organizational strategy. (Additionally, the chapter in my copy is marred by some misplaced sections of text and other copy editing and proofreading errors. Presumably, these will be corrected in a later edition.) The final chapter of Spretnak and Capra's Green Politics (see RAIN X:5, page 12) remains the most useful writing we have for organizing Green politics in this country. The Tederal Program of the Green Party of West Germany, 1984, $4 from: Inland Book Company 22 Hemingway Avenue East Haven, CT 06512 Translation of the political platform of the West German Greens as of March 1983. This is probably the most detailed statement of Green policy and programs available. Green Politics; The Spiritual Dimension, by Charlene Spretnak, 1984,40 pp., $3 from: E.F. Schumacher Society Box 76A, RD 3 Great Barrington, MA 01230 Greens have articulated fairly clear positions on the subjects of sustainable economics, sustainable democracy, and a sustainable world order. Charlene Spretnak, co-author oiGreen Politics: The Global Promise, suggests in this lecture that Green principles have spiritual implications that have not yet been clearly articulated. She asks: What is sustainable religion? In other words, what sorts of spiritual principles promote lasting, harmonious relationships between people, between cultures, and between humans and the rest of the planet? Spretnak argues that the Green spirituality must be true to Green principles while honoring the religious pluralism in our society and encouraging people to do their own thinking on spiritual matters. Instead of demanding that the Green movement redefine and recreate an entirely new form of religion, she argues for identifying and encouraging the
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