Inicio » Escritos

Communist expansion through the World Social Forum

13 abril 2006

Alejandro Peña Esclusa (April, 2006)

Simultaneous to the Sao Paolo Forum, the left launched another initiative of international growth: the World Social Forum (WSF). For this end it summoned its first meeting at the city of Porto Alegre in January 2001.

According to its declaration of principles, the object of the World Social Forum was to oppose the “globalization, neo-liberalism, and the domain of the world through capital or any other form of imperialism” (1). Nevertheless, even though it was not directly stated, the World Social Forum promotes another type of globalization and imperialism, but with socialist emblems, a subterfuge which in practice disguises its communist character.

This predisposition was evident immediately after the inaugural session, when the attendants carried out a demonstration through the center of Porto Alegre carrying flags with the sickle and hammer, portraits of Lenin and screaming slogans in favor of communist Cuba and the Colombian guerrilla.

The World Social Forum criticizes, and rightly so, the existing injustice in the world and the negative aspects of capitalism while at the same time it promotes a series of Marxist postulates such as the struggle of classes, disapproval of private property and the destruction of the traditional forms of social organization.

The WSF claims that it is not an institution to obtain power and for that reason does not include among its participants party representations (2), yet while the first World Social Forum was being held, the first World Parliamentary Forum was also carried out, with the attendance of 400 leftist legislators from 30 countries. In that meeting it was announced the constitution of an international network to ensure that the proposals emanated from the WSF would have “a real legislative translation” (3).

Even when the World Social Forum may declare that it doesn’t seek power, in practice it opens the way to socialist and communist parties. This action operates at three levels: the philosophical, which promotes a materialistic cosmic view of man and history, the political, which carries out an intense propagandistic activity to discredit and attack its opponents; and the psychological, by carrying out street protests of great virulence, to terrify any opposing sector.

For a few years now, each time the heads of State belonging to the G8 (group of the eight most industrialized countries) held their meetings in a certain city, the World Social Forum organized street protest to sabotage such meetings. A particularly violent demonstration was carried out in July 2001 in Genoa, Italy, which ended in vandalism, dozens of injured and one dead.

Lately, they protested not only against the G8 but also against meetings where any adversary may be present. In November 2005, sectors belonging to the WSF led by Hugo Chavez, organized in Mar del Plata, Argentina, a parallel summit to the IV Summit of the Americas, where the president of the United States, George Bush was participating. There were violent protests which turned into vandalism, looting and fires.

The World Social Forum promotes confrontation and anarchy. As expressed in an editorial of the Cristiandad magazine dated February 19th 2002, the World Social Forum “has managed to weave an amazing net of organizations and activists in 5 continents, complementing each other and joining forces which up to now, didn’t seem connected. The only variation from the previous left movements is the addition of anarchy and chaos. This new left, carries the banner of aggressive rebellion; it aims to end all authority, hierarchy, order or morality; its purpose is to devastate everything in order to create an egalitarian, anarchical society similar to the most backward tribes” (4).

The editorial concludes by saying ”…this is the old sophism of the two headed coin”; exposing the blunders of capitalism, they offer as an alternative the faults of socialism, while “excluding a third possibility”, a healthy capitalism based on production, scientific development and social justice.

Liberation Theology

It is surprising that a few years after the disastrous failure of communism in the Soviet Bloc, socialism has gathered such strength as seen in the Sao Paulo Forum and the World Social Forum. This is due, among other reasons, to the support of the Liberation Theology.

One of the chief promoters of the World Social Forum is Francisco “Chico” Whitaker, Director of the Committee of Justice and Peace of the Brazilian Catholic Bishops National Conference. Another personality is the Dominican priest Frei Betto, counselor to Fidel Castro, author of the book “Fidel and Religion”, and for many years director of the magazine America Libre, the medium of diffusion for the Sao Paolo Forum.

In January 2005 the first World Forum of Liberation Theology was held, within the framework of the V World Social Forum, in Porto Alegre, with an attendance of 175 theologians from the five continents. At the meeting the Brazilian liberation theologian Leonardo Boff, member of the Editorial Board of the magazine America Libre, played a leading role.

It seems absurd that the Catholic Church, one of the institutions which fought most against Marxism, should be used to give the World Social Forum a varnish of spirituality, which only helped to recruit thousands of gullible youths. We have to explain though, that it is not the institution itself, which was represented, but a current which infiltrated it and uses the name of the Church to promote this political project.

On August 6th 1984, the Vatican strongly condemned the Liberation Theology  through a document issued by the congregation for the Doctrine of Faith, presided by the present Pope Joseph Ratzinger.

The document, entitled Libertatis Nuntius (On Certain Aspects of the Theology of Liberation) is meant to “draw the attention of pastors, theologians, and all the faithful to the deviations, and risks of deviation, damaging to the faith and to Christian living, that are brought about by certain forms of liberation theology which use, in an insufficiently critical manner, concepts borrowed from various currents of Marxist thought” (5).

Later it warns, ” Let us recall the fact that atheism and the denial of the human person, his liberty and rights, are at the core of the Marxist theory”. The theology of liberation “go on to a disastrous confusion between the ‘poor’ of the Scripture and the ‘proletariat’ of Marx. In this way they pervert the Christian meaning of the poor, and they transform the fight for the rights of the poor into a class fight within the ideological perspective of the class struggle” 6.

As explained the editorial in the Cristiandad magazine, the World Social Forum has taken the Marxist concept of class struggle to world scale: it covers not only the class struggle between employers and employees, but “rich countries against poor countries, economic blocs against each other, productive continents against consumer continents, impoverished worlds against developed worlds, farm workers against land owners, feminists against the family, all kinds of immoralists against honest people, drug addicts against reasonable people, laymen against clergymen,  lay people in opposition to ecclesiastic hierarchy, citizens against the State, etc.” (7)

The socialist materialism promoted by the WSF has found fertile soil for expansion in the West since the hemisphere has fallen victim to another type of materialism based on hedonism and individualism, a topic which we will examine further on.

Sources (for the original Spanish version)

1 World Social Forum Charter of Principles, [2006].

2 World Social Forum Charter of Principles, [2006].

3 Guimaraens, G. Foro Social Mundial: laboratorio de la subversión. [2006].

4  Cristiandad. Con el pretexto antiglobalización, el anarcosocialismo que hoy renace. [2006].

5  Congregación para la Doctrina de la Fe. Libertatis Nuntius [2006].

6  Congregación para la Doctrina de la Fe. Libertatis Nuntius [2006].

7  Cristiandad. Con el pretexto antiglobalización, el anarcosocialismo que hoy renace. [2006].