Ecosocialist planning is based on the principle of a democratic and pluralist debate on all the levels where decisions are to be taken: different propositions are submitted to the concerned people by parties, platforms, or any other political movement, and delegates elected accordingly. Representative democracy, however, must be completed—and corrected—by direct democracy where people directly choose—at the local, national and, later, global level—between major social and ecological options.
The another-world-is-possible movement is without a doubt the most important phenomenon of anti-systemic resistance of the beginning of the twenty-first century. One could say that this movement was born with the “Battle of Seattle” that took place at the World Trade Organization meeting in Seattle in 1999. The most striking aspect of this movement was the surprising convergence between turtles and Teamsters, that is, ecologists dressed as turtles and the truck drivers and dock workers of the trucking industry. The ecological issue was present then at the beginning and at the center of the mobilizations against neo-liberal capitalist globalization. The movement’s slogan was “the world is not a commodity,” meaning, obviously, that the air, the water, the earth, in a word, the natural environment which has increasingly been subject to capital’s stranglehold. One can say that the another-world-is-possible movement is made up of three elements: 1) a radical protest against the existing order of things and its sinister institutions: the International Monetary Fund, the World Bank, the World Trade Organization, and the G-8 group; 2) a number of concrete measures, of proposals that could be immediately implemented: a tax on finance capital, the suppression of the debt of the developing countries, an end to imperialist wars; 3) the utopia of “another possible world” founded on common values such as freedom, participatory democracy, social justice, the defense of the environment.
It is important to emphasize that the presence of ecology in the broader movements is not limited to ecological organizations—Greenpeace and the World Wildlife Fund, among others. It becomes more and more a dimension to be taken into account—in action and reflection—in the different social movements of peasants, of the indigenous, of feminists, and of the religious (the Theology of Liberation).