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.