Thursday, February 16, 2012

Shorter Showers




One of the many pamphlets I picked up in Zuccotti park was an anarchist essay by Derrick Jensen “Forget Shorter Showers – Why Personal Change Does Not equal Political Change”. I didn’t take to it’s argument then, that change in the personal sphere has negligible effect on the public sphere, but it took what Chris Hedges had to say on liberals talking about the needs and interests of the poor without ever being in danger of meeting the poor for me to understand why not.

Personal change is essential for political change. Political change requires passion, authenticity and an ability to empathize.  As banal as it might seem, it is exactly learning to buy less that awakens us to the unsustainable nature of our consumer society. It is learning to eat better, to make our own food, to know what we are putting in our mouths, that allows us to realize the importance of promoting equal rights to good nutrition. It is precisely through caring for others that we come to understand our short comings as a society in caring for the needy.

If all we do is concentrate on grand ideas, theories and mass political movements in order to affect change, we are not likely to get very far. We need to marry these ideas to practical change on the ground. It is only when enough people stop believing that change is impossible that it starts to take place. It is only when people feel that change will affect them on a personal level that they will invest the emotional capital needed. How can we convince others to affect change if we haven’t made it ourselves? Who will believe is when we speak of hollow theory?

Even though the Arab spring is more about civil liberties and self determination while protests elsewhere are more about the consequences of economic oppression, what sparked and allowed these protests to grow is personal change, personal example which allowed masses of people to realize that they were in the same predicament. One of the reasons why the protest movement has not yet turned into a mass movement in the States is because the majority of people who are struggling are still embarrassed to admit it, still believe that somehow, magically they’ll realize the American dream.

Like others I believe that the watershed in Tunis, Cairo, Tel Aviv, Damascus, Athens, Madrid and Lisbon came when people no longer felt that they were the only ones that were struggling with the system. This loss of shame at not being able to keep up the farce that everything was ok; that although the economy is tough, you’re keeping your head above water; that although you need to bribe to get ahead, you are managing; that although your neighbor got dragged away by the secret police in the middle of the night, they won’t come for you. This is what is fueling the revolutionary change in governments, in the way so many of us are thinking about the way our world should look. It’s the understanding at a personal level that the status quo simply can no longer be maintained. It is seeing your friends and neighbors struggling, seeing them protesting, defying power, that will move you to join the attempt to reshape our world.

Tuesday, February 14, 2012

Greek Fire



With Athens ablaze and it seeming likely that another round of austerity measures are not going to extricate Greece from it's economic woes, understanding both the reasons for how it got where it is and what will finally solve its problems may very well be useful in thinking about our economies in new and innovative ways.

I have not spent a lot of time trying to understand the reasons for the depth of the current economic crisis in Greece. The claims that Greeks are a bunch of lazy, money grubbing free-loaders who simply borrowed to much and are now paying the price seems overly simplistic to me. Reading beware of Greeks bearing bonds by Michael Lewis only made me realize that there is something far more systemic going on. An interest was being served by successive Greek governments running up massive debts that where being swept under the carpet that goes beyond people expecting to have their pie and eating it.

Greece is but a more extreme version of where many of the rest of us find ourselves. The better we understand what has happened in Greece, how this was allowed to happen, the better we will understand how we allowed Glass-Steagall to be repealed.

Solving Greece's problem's might be the key to us re-imagining how our societies and economies will work in the future. So far, the regular measures have been very ineffective in restoring belief in the Greek economy nor do the Greeks seem ready to undergo further cuts to public spending. What new and old forms of economy will emerge as the current one collapses? We have already seen the return of a barter economy in many parts of Greece and desperation will like lead to further inventiveness.


Sunday, February 12, 2012

Block Black Bloc?



Sometimes there is nothing better than a good disagreement when you want to better understand an idea. Recently Chris Hedges published an article, in which he called Black Bloc the Cancer in Occupy. Hedges, a war correspondent for decades and now a radical social commentator and activist describes in almost religious terms the need to maintain passive civil disobedience as the only effective means for achieving social change. He warns against the use of violence and specifically what he describes as the tactics of Black Bloc as playing into the hands of establishment forces and their attempts to de-legitimize the occupy movement.

The article caused a lot of very virulent feedback, most of it angry rants against Hedges, but also some excelent responses that detailed the nuances missed by Hedges.

Susie Cagle quite possibly does the best reporting on Occupy Oakland I have run across. In her piece she calls out Hedges for buying into establishment propaganda as well as berating both him and most other journalists for not bothering to do the leg work. As most of the references to Black Bloc violence in the Hedges piece refer to Oakland, she shows him to be both wrong and lazy.

David Graeber is an American anthropology proffesor, anarchist and one of the early organizers of Occupy Wall Street. In an open letter to Hedges, he explains that black bloc is a tactic and not a movement, the use of anonymity when confronting established power and that Hedges' call for imposing peaceful protest as interpreted by him (or someone else) as a  form of violence.

All three pieces are well worth reading and will leave you better informed on the complexities of a democratic protest movement where pluralism is put to the test, how there is a large gap between what is often reported even by those sympathetic to a cause and what people on the ground experienced as actually having taken place and what anarchy and it's tactics represent when not approached as a the destructive dogma it is often presented as being.

Thank you Chris for starting this fire.