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In sessions on many different subjects people were having to grapple with questions of scale. Without any nations, without any natural or traditional political units, who governed what? And how were they to balance the local against the global, and past versus future— the many ancestral cultures against the one Martian culture?
Sax, observing this recurring problem from the rocket ship to Earth, sent back a message proposing that the tent towns and covered canyons become the principal political units: city-states, basically, with no larger political units except for the global government itself, which would regulate only truly global concerns. Thus there would be local and global, but no nation-states in between.
The reaction to this proposal was fairly positive. For one thing it had the advantage of conforming to the situation that already existed. Mikhail, leader of the Bogdanovist party, noted that it was a variant of the old commune of communes, and because Sax had been the source of the suggestion, this quickly got it called the “lab of labs” plan. But the underlying problem still remained, as Nadia quickly pointed out; all Sax had done was define their particular local and global. They still had to decide just how much power the proposed global confederation was going to have over the proposed semiautonomous city-states. Too much, and it was back to a big centralized state, Mars itself as a nation, a thought which many delegations abhorred. “But too little,” Jackie said emphatically in the human-rights workshop, “and there could be tents out there deciding slavery is okay, or female genital mutilation is okay, or any other crime based on some Terran barbarism is okay, excused in the name of ‘cultural values.’ And that is just not acceptable.”
“Jackie is right,” Nadia said, which was unusual enough to get people’s attention. “People claiming that some fundamental right is foreign to their culture— that stinks no matter who says it, fundamentalists, patriarchs, Leninists, metanats, I don’t care who. They aren’t going to get away with it here, not if I can help it.”
Art noticed more than a few delegates frowning at this sentiment, which no doubt struck them as a version of Western secular relativism, or perhaps John Boone’s hyperamericanism. Opposition to the metanats had included many people trying to hold on to older cultures, and these often had their hierarchies pretty well intact; the ones at the top end of the hierarchies liked them that way, and so did a surprisingly large number of people farther down the ladder.
The young Martian natives, however, looked surprised that this was even considered an issue. To them the fundamental rights were innate and irrevocable, and any challenge to that struck them as just one more of the many emotional scars that the issei were always revealing, as a result of their traumatic dysfunctional Terran upbringings. Ariadne, one of the most prominent of the young natives, stood up to say that the Dorsa Brevia group had studied many Terran human-rights documents, and had written a comprehensive list of their own. The new master list of fundamental individual rights was available for discussion and, she implied, adoption wholesale. Some argued about one point or another; but it was generally agreed that a global bill of rights of some kind should be on the table. So Martian values as they existed in m-year 52 were about to be codified, and made a principal component of the constitution.
The exact nature of these rights was still a matter of controversy. The so-called political rights were generally agreed to be “self-evident”— things citizens were free to do, things governments were forbidden to do— habeus corpus, freedom of movement, of speech, of association, of religion, a ban on weapons— all these were approved by a vast majority of Martian natives, though there were some issei from places like Singapore, Cuba, Indonesia, Thailand, China, and so on, who looked askance at so much emphasis on individual liberty. Other delegates had reservations about a different kind of right, the so-called social or economic rights, such as the right to housing, health care, education, employment, a share of the value generated by natural-resource use, etc. Many issei delegates with actual experience in Terran government were quite worried about these, pointing out that it was dangerous to enshrine such things in the constitution; it had been done on Earth, they said, and then when it was found impossible to meet such promises, the constitution guaranteeing them was seen as a propaganda device, and flouted in other areas as well, until it became a bad joke.
“Even so,” Mikhail said sharply, “if you can’t afford housing, then it is your right to vote that is the bad joke.”