No One Makes You Shop at Wal-Mart

Tom Slee

• Publisher: Between the Lines
• Year: 2006
• ISBN:
  9781897071885
• Edition: 1
• Topic: Philosophy
• Subtopic: Ethics & Moral Philosophy

We live in a culture of choice. But, in an age of corporate dominance, our freedom to choose has taken on new meaning. Upset with your local big box store? Object to unfair hiring practices at your neighbourhood fast food restaurant? Want to protest the opening of that new multinational coffeeshop? Vote with your feet!

What if it's not that simple? In No One Makes You Shop at Wal-Mart, Tom Slee unpacks the implications of our fervent belief in the power of choice. Pointing out that individual choice has become the lynchpin of a neoconservative corporate ideology he calls MarketThink, he urges us to re-examine our assumptions. Slee makes use of game theory to argue that individual choice is not inherently bad. Nor is it the societal fix-all that our corporations and governments claim it is. A spirited treatise, this book will make you think about choice in a whole new way.

chapter one

A WORLD OF CHOICE

WE LIVE IN A WORLD OF CHOICE.

We make choices every day. We choose the clothes we wear, the way we travel, the movies we watch, and the places we shop. From time to time we make bigger choices as well: the neighbourhoods we live in, the jobs or universities or schools we go to, and even the cultures we identify with. These choices give us a measure of control over our lives, and it seems natural to believe that individual choice is, almost by definition, a good thing.

Members of the political right have long believed in its virtues, but now individual choice has also gained a much broader appeal. Individual choice is being promoted, to different degrees, across the political spectrum as a key ingredient in the recipe for economic prosperity and political freedom.

The recipe has an appealing common-sense simplicity. First, let the people choose. Second, let suppliers compete to give us what we want. Finally, let the invisible hand of the free market provide efficiency, innovation, responsiveness, and growth.

What’s more, individual choice appears to be on the side of the powerless. No one, after all, makes you eat at McDonald’s, drive Ford cars, wear Nike shoes, or shop at Wal-Mart. In our role as consumers, we can choose to walk away from the sales pitches of even the largest multinational corporations. Consumers are sovereign, and multinationals are their subjects.

It sounds so straightforward, and when faced with a less than adequate school or an intransigent bureaucracy even the most cynical might agree that the opportunity to vote with our feet is attractive. Perhaps opening up government and other institutions to choice and “the discipline of the market” will provide the stimulus needed to make those institutions responsive?

Yet individual choice has not delivered on its promise. A reliance on individual choice has not helped the poor or even average-income citizen, but has instead given more power and wealth to those who are already at the top of the heap. Economists Thomas Piketty and Emmanual Saez, in a detailed analysis of trends in U.S. income, found that a “period of falling inequality” during the first half of the 20th century was “succeeded by a very sharp reversal of the trend since the 1970s.”¹

There are any number of ways to describe this reversal. For example, Piketty and Saez compare CEO compensation to that of the average U.S. employee: while the average income increased by just 13 per cent between 1970 and 2003, the average compensation for the top 100 CEOs grew by 1,300 per cent. In 1970 the tenth-ranked CEO would have had to put in a week of work to earn an amount equal to the average annual income. In 2003 he would have had to work only half a day – he could go home by lunchtime on the first day of the year. Other English-speaking countries have also experienced skyrocketing incomes at the top, although this trend has been seen “not at all in continental Europe countries or Japan.” ²

The usual counterargument to these observations is that the increase in inequality generates increasing wealth: that it is a rising tide that lifts all boats, even if it lifts the luxury boats most. But the evidence for that rising tide has been increasingly hard to find. For example, Piketty and Saez also showed that between 1973 and 2002 those in the top 0.1 per cent of U.S. taxpayers saw their real incomes increase by a healthy 227 per cent, while the average real income of the bottom 90 per cent actually dropped by 9 per cent.³

Of course, the details vary depending on the years, groups, and measure of income or wealth that you use, but the broad picture is clear: in the last few decades the earnings growth in the United States, Canada, and United Kingdom has gone disproportionately to the already wealthy, and many people at the middle or the bottom end of the income scale have failed to become any better off over that time.

Somehow, individual choice has turned out to be on the side of the powerful. And somehow we have ended up making choices that make us worse off. What has gone wrong? Why is it that with more choices than any society in history, we do not get what we want? This book is an attempt to answer these questions.

A Short Modern History of Choice

Over the last half-century, the idea of individual choice has moved steadily to the centre of the economic and political stage. At the end of the Second World War, the citizens of the victorious allied countries rightly felt a tremendous sense of collective accomplishment. The war had demonstrated the power of people working together for common goals. Indeed, the success of the war effort was built on a foundation of collective struggle and shared individual sacrifice – a foundation perhaps best expressed in Britain’s “spirit of the Blitz.”

This sense of the strength of co-operative, collective action found political expression in the years after the war. These were years that saw the expansion of the welfare state, broader access to health care and higher education, new housing programs, a new standard of unemployment insurance and old-age pensions, and the recognition, and growth, of unions as bona fide institutions. These years also delivered a consistent pattern of economic growth and improved living standards for most people in the industrialized world.

The 1970s saw the long years of growth come to an end, a condition highlighted by the oil crisis of 1973. Societies everywhere startedto look for new approaches. Choice, as political scientist and commentator Janice Gross Stein points out, is “a luxury of an affluent society,”⁴ and it is no surprise that prosperity had brought with it a demand for increased individual choices. Individualistic ideas drove out the postwar communal ideals and found their own conservative political expression at the end of the decade in the elections of Margaret Thatcher in Britain and Ronald Reagan in the United States, with Brian Mulroney of Canada and Helmut Kohl of Germany following not far behind. As they took power, these neo-conservatives needed theoretical guidance and inspiration, and they found it in a group of economists from the University of Chicago, of which Milton Friedman was the most prominent member.

What became known as the Chicago school had been busy attacking the then-dominant Keynesian ideas that government spending could be used to carry economies through recessions and even pull them out of depressions (U.S. president Richard Nixon famously declared in 1971, “We are all Keynesians now”), and the election of conservative parties gave the Chicago school ideas a chance to be put into practice. One weapon that the school used was the idea of “rational choice.” It took the idea of self-interested exchange – a theory introduced in the 18th century by Adam Smith - to, and many would say beyond, its logical extreme. The members of the Chicago school insisted that all decisions, including even non-economic ones, could be understood as the product of self-interested rational individual choices, and they therefore announced that the market was the pathway to prosperity and growth.

During the “Me Decade” of the 19805 these ideas found their way out of academic journals and into the public arena. The centrality of the individual and the rejection of community found its voice in Thatcher’s famous declaration, “There is no such thing as society. There are individual men and women, and there are families.”

The way forward for economies, according to this view, is to privatize and deregulate, a program implemented within the industrialized world and later exported to the rest of the world in the form of the International Monetary Fund’s “Washington Consensus.” The role of government is to get out of the way and provide space for the energy of the entrepreneurial classes, who are to be amply rewarded for their efforts. Unregulated private industry is the best provider of choice and efficiency.

The 1990s saw the meeting of choice and technology. The new economy of the Internet extended the realm of choice beyond national borders: information that people could use to make better decisions was on the Web, and purchasing choices were now just a click away, apparently ensuring fiercer competition among businesses, to the benefit of consumers.

In the new century choice continues to hold a special place in the heart of conservative parties, and is presented to the public under the down-home guise of common-sense revolutions and the ownership society. But the true success of this favouring of individual choice is reflected in the Third Way – the adoption by social-democratic and liberal parties of “public markets,” “public-private partnerships,” and other choice-driven and market-driven approaches to solving social problems.

Choice, it seems, is everywhere.

MarketThink

An obvious problem with building a society around individual choice is that self-interested corporations could choose to plunder rather than to drive growth. But in a free-market economy, many would argue, the corporations are not in charge, consumers are. Even the largest multinational corporations are powerless, so they say, in the face of consumer choice and competitive markets. Here, for example, is Sam Walton, founder of the world’s biggest company: “There is only one boss. The customer. And he can fire everybody in the company from the chairman on down, simply by spending his money somewhere else.”

It is now conventional wisdom that individual choice tames the wild tigers of private industry, and that free markets provide the mechanism for it to do so. Our ability to walk away, to choose not to buy what they are trying to sell, is the ultimate source of power in afree-enterprise society. The economy is a great democracy in which we cast our votes not once every few years, but each and every time we make a purchase. In the face of our choices, companies have no choice but to respond to our demands, or even to our whims. Adam Smith’s “invisible hand” of the market guides them to carry out our bidding. Brand-name companies, for example, are powerless in the face of individual choice. The British business magazine The Economist points out that “Brands do not rule consumers; consumers rule brands.” According to one corporate consultant the magazine quoted, “When we like a brand we manifest our loyalty in cash. If we don’t like it, we walk away. Customers are in charge.”⁵

In a later issue of the magazine, writer Clive Crooks argued:

The point of a liberal market economy is that it civilises the quest for profit, turning it, willy-nilly, into an engine of social progress. If firms have to compete with rivals for customers and workers, then they will indeed worry about their reputation for quality and fair dealing – even if they do not value those things in themselves. Competition will make them behave as if they did....

There is no question that companies would run the world for profit if they could. What stops them is not governments, powerful as they may be, but markets.⁶

The magic combination of individual choice and the market has taken centre stage in today’s political conversations. It has moved from rational-choice Chicago school economists to official government economic policies and from there to political discourse. It colours the views of newspaper columnists and TV commentators and, indeed, everyday conversations. It has become a complete worldview. In this book I call this worldview MarketThink.

In the world according to MarketThink, the combination of choice and the market is a mechanism for solving problems and improving outcomes in areas as diverse as education (school choice will provide incentives for schools to improve), city growth (individual homebuyers make choices that ensure they get what they want in a city), and culture (individual choice ensures that we get the culture we want).

Most of all, MarketThink is a way of interpreting the world. The success of a company proves that customers like it. If the unemployed want a job badly enough they will find one. Once you adopt the MarketThink worldview, there is no longer a rationale for collective approaches to social and economic problems. Seen through the lens of MarketThink, national content regulations for TV and film limit viewers’ choices; compulsory union membership limits workers’ choices; city planning limits homebuyers’ choices. Affirmative action programs are redundant because companies that fail to hire and promote based on merit will be driven out of business by those that do. Government-imposed standards for rental accommodation get in the way of free exchange between landlords and tenants; employment standards get in the way of free exchange between employers and employees. Such “red tape” only impedes the working of the market. The discipline of the market is the only discipline needed.

A corollary is that, as long as the government gets out of the way, each individual’s situation is a result of the choices made by that individual. And once you accept that our situation is the result of our choices, there really is no need for sympathy or solidarity with the poor or disadvantaged. That point might seem extreme, but there are those who do apply MarketThink in such broad strokes, even to entire nations. Here, for example, is New York Times columnist and market enthusiast Thomas Friedman:

Countries, like companies, can now increasingly choose to be prosperous. They don’t have to be prisoners of their natural resources, geography or history....

Today there is no more First World, Second World or Third World. There’s just the Fast World – the world of the wide-open – and the Slow World – the world of those who either fall by the wayside or choose to live away from the plain in some artificially walled-off plain valley of their own, because they find the Fast World to be too fast, too scary, too homogenizing or too demanding.⁷

My intent is not to set up a straw man: not many people hold to all of the aspects of MarketThink that I’ve outlined here. But the logic that is common to these arguments can be found liberally sprinkled through most of today’s political debate.

In the United Kingdom, for instance, Prime Minister Tony Blair set out the legislative agenda on public services in June 2004:

I believe people do want choice, in public services as in other services. But anyway choice isn’t an end in itself. It is one important mechanism to ensure that citizens can indeed secure good schools and health services in their communities. And choice matters as much within those institutions as between them: better choice of learning options for each pupil within secondary schools; better choice of access routes into the health service. Choice puts the levers in the hands of parents and patients so that they as citizens and consumers can be a driving force for improvement in their public services. And the choice we support is choice open to all on the basis of their equal status as citizens, not on the unequal basis of their wealth.⁸

The political atmosphere in Canada is captured by Janice Gross Stein in her book The Cult of Efficiency. Stein asserts that we “talk about choice more now than ever before.” She points to the wide appeal of individual choice: those who dislike one side of the choice coin (“our consumer society, its glorification of material pleasures, and its endless stimulation of public wants – wants, not needs – through advertising”) may find that the other side appeals (“Distrust of authority leads ... to an assertion of the right to choice”). She also highlights how choice “is fundamental to the political language of those who look to markets as models for the configuration of public space.”⁹

It is here, in the magic combination of individual choice and markets, that ideas of choice have changed most in recent years. Stein argues that choice has moved from being a “freedom” to become a more basic “right.” Individual choice has also increasi...

Table of contents

• Cover Page
• Title Page
• Copyright Page
• Dedication
• Contents
• Figures
• Acknowledgements
• Chapter one A World Of Choice
• Chapter two Good Choices And Bad Outcomes
• Chapter three Private Choices And Public Failures
• Chapter four Arms Races And Red Queens
• Chapter five Co-Operation And Its Limits
• Chapter six Divide And Conquer
• Chapter seven That Obscure Object Of Desire
• Chapter eight Join Or Get Run Over
• Chapter nine The Devil You Know
• Chapter ten Free To Choose, But Exploited
• Chapter eleven Beyond Whimsley
• Notes
• Bibliography
• Index