Thomas Friedman - The World is Flat

“So we said, 'We are technologists. Let's get a solar panel and put it on a backpack on wheels and see if there is a business for people here, and for HP, if we make a mobile photo studio.' That is the approach we took. The solar panel can charge both the camera and the printer. Then we went to a self-help women's group. We picked five women and said,

'We will train you how to use this equipment.' We gave them two weeks of training. And we said, 'We will provide you with the camera and supplies, and we will share revenue with you on every picture.'“ This was not charity. Even after buying all their supplies from HP and sharing some of the revenue with HP, the women in the photography group doubled their family incomes. ”And to be honest, what we found out was that less than 50 percent of the pictures they took were for identification pictures and the rest were people just wanting pictures of their kids, weddings, and themselves,“ said Conway. The poor like family photo albums as much as the rich and are ready to pay for them. The local government also made this women's group its official photographers for public works projects, which added to their income.

End of story? Not quite. As I said, HP is not an NGO. “After four months we said, 'Okay, the experiment is over, we're taking the camera back,'” said Conway. “And they said, 'You're crazy.'” So HP told the women that if they wanted to keep the camera, printer, and solar panel, they had to come up with a plan to pay for them. They eventually proposed renting them for $9 a month, and HP agreed. And now they are branching out into other villages. HP, meanwhile, has started working with an NGO to train multiple women's groups with the same mobile photography studio, and there is a potential here for HP to sell the studios to NGOs all over India, with all of them using HP ink and other supplies. And from India, who knows where?

“They are giving us feedback on the cameras and ease of use,” said Conway. “What it has done to change the confidence of the women is absolutely amazing.”

Too Frustrated

One of the unintended consequences of the flat world is that it puts different societies and cultures in much greater direct contact with one another. It connects people to people much faster than people and cultures can often prepare themselves. Some cultures thrive on the sudden opportunities for collaboration that this global intimacy makes possible. Others are threatened, frustrated, and even humiliated by this close contact, which, among other things, makes it very easy for people to see where they stand in the world vis-a-vis everyone else. All of this helps to explain the emergence of one of the most dangerous unflattening forces today-the suicide bombers of al-Qaeda and the other Islamist terror organizations, who are coming out of the Muslim world and Muslim communities in Europe.

The Arab-Muslim world is a vast, diverse civilization, encompassing over one billion people and stretching from Morocco to Indonesia and from Nigeria all the way to the suburbs of London. It is very dangerous to generalize about such a complex religious community, made up of so many different ethnicities and nationalities. But one need only look at the headlines in any day's newspaper to appreciate that a lot of anger and frustration seems to be bubbling over from the Muslim world in general and from the Arab-Muslim world in particular, where many young people seem to be agitated by a combination of issues. One of the most obvious is the festering Arab-Israeli conflict, and the Israeli occupation of Palestinian land and East Jerusalem—a grievance which has a powerful emotional hold on the Arab-Muslim imagination and has long soured relations with America and the West.

But this is not the only reason for the brewing anger in these communities. This anger also has to do with the frustration of Arabs and Muslims at having to live, in many, many cases, under authoritarian governments, which not only deprive their people of a voice in their own future, but have deprived tens of millions of young people in particular of opportunities to achieve their full potential through good jobs and modern schools. The fact that the flat world enables people to so easily compare their circumstances with others only sharpens their frustrations.

Some of these Arab-Muslim young men and women have chosen to emigrate in order to find opportunities in the West; others have chosen to suffer in silence at home, hoping for some kind of change. The most powerful journalistic experiences I have had since 9/11 have been my encounters in the Arab world with some of these young people. Because my column with my picture runs in Arabic in the leading pan-Arab newspaper, the London-based Al-Sharq Al-Awsat, and because I often appear on Arab satellite-television news programs, many people in that part of the world know what I look like. I have been amazed by the number of young Arabs and Muslims-men and women-who have come up to me on the streets of Cairo or in the Arabian Gulf since 9/11, and said to me what one young man in Al-Azhar mosque did one Friday, after noon prayer: “You're Friedman, aren't you?”

I nodded yes.

“Keep writing what you're writing,” he said. And what he meant was writing about the importance of bringing more freedom of thought, expression, and opportunity to the Arab-Muslim world, so its young people can realize their potential.

Unfortunately, though, these progressive young people are not the ones defining the relationship betweeen the Arab-Muslim community and the world at large today. Increasingly, that relationship is being dominated by, and defined by, religious militants and extremists, who give vent to the frustrations in that part of the world by simply lashing out. The question that I want to explore in this section is: What produced this violent Islamist fringe, and why has it found so much passive support in the Arab-Muslim world today-even though, I am convinced, the vast majority there do not share the violent agenda of these groups or their apocalyptic visions?

The question is relevant to a book about the flat world for a very simple reason: Should there be another attack on the United States of the magnitude of 9/11, or worse, walls would go up everywhere and the flattening of the world would be set back for a long, long time.

That, of course, is precisely what the Islamists want.

When Muslim radicals and fundamentalists look at the West, they see only the openness that makes us, in their eyes, decadent and promiscuous. They see only the openness that has produced Britney Spears and Janet Jackson. They do not see, and do not want to see, the openness— the freedom of thought and inquiry-that has made us powerful, the openness that has produced Bill Gates and Sally Ride. They deliberately define it all as decadence. Because if openness, women's empowerment, and freedom of thought and inquiry are the real sources of the West's economic strength, then the Arab-Muslim world would have to change. And the fundamentalists and extremists do not want to change.

To beat back the threat of openness, the Muslim extremists have, quite deliberately, chosen to attack the very thing that keeps open societies open, innovating, and flattening, and that is trust. When terrorists take instruments from our daily lives-the car, the airplane, the tennis shoe, the cell phone-and turn them into weapons of indiscriminate violence, they reduce trust. We trust when we park our car downtown in the morning that the car next to it is not going to blow up; we trust when we go to Disney World that the man in the Mickey Mouse outfit is not wearing a bomb-laden vest underneath; we trust when we get on the shuttle flight from Boston to New York that the foreign student seated next to us isn't going to blow up his tennis shoes. Without trust, there is no open society, because there are not enough police to patrol every opening in an open society. Without trust, there can also be no flat world, because it is trust that allows us to take down walls, remove barriers, and eliminate friction at borders. Trust is essential for a flat world, where you have supply chains involving ten, a hundred, or a thousand people, most of whom have never met face-to-face. The more open societies are exposed to indiscriminate terrorism, the more trust is removed, and the more open societies will erect walls and dig moats instead.