David Bollier

Here are two great video commentaries on our screwed-up consumerist society.  The first, by Charles Veitch of the Love Police, is a hilarious performance art piece filmed at London's Canary Wharf.  A man with a megaphone (Veitch) assures passersby that "Everything that you read in the media is true," and "If you don't have a job, you are a worthless human being!"  What might come off as a crank protester haranguing a crowd is in fact an amusing, entertaining commentary that "breaks the fourth wall" of everyday street life.

Another video worth watching is Annie Leonard's new release, "The Story of Broke:  Why There Is Still Plenty of Money to Build a Better Future."  Leonard is famous for her viral smash, "The Story of Stuff."  In the same spirit, "The Story of Broke" simplifies a problem that is deliberately made more complicated than it needs to be, masking the solutions that will help the 99%.  The video makes the basic point: 

"The United States isn’t broke; we’re the richest country on the planet and a country in which the richest among us are doing exceptionally well. But the truth is, our economy is broken, producing more pollution, greenhouse gases and garbage than any other country. In these and so many other ways, it just isn’t working. But rather than invest in something better, we continue to keep this ‘dinosaur economy’ on life support with hundreds of billions of dollars."  

Leonard urges "government spending toward investments in clean, green solutions—renewable energy, safer chemicals and materials, zero waste and more—that can deliver jobs AND a healthier environment. It’s time to rebuild the American Dream; but this time, let’s build it better."

An illuminating, inspirational video by a master of plain talk.

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One of the great achievements of the Occupy Wall Street movement, after only six weeks of protest, has been its unmasking of some deeply entrenched illusions about our rights of free speech, access to public spaces and the meaning of democracy. OWS has done this not with words alone (truth-telling tends to be consigned to the fringes of respectable opinion), but through mostly peaceful public confrontations of Power. 

As we saw in the Sixties, it takes such direct confrontations to force Power to reveal ugly truths that otherwise must be masked.  In the case of the Occupy protests, it is the truth that public spaces do not really belong to the citizenry; that private powers can curb dissent through procedural pretexts notwithstanding the First Amendment; and that democratic accountability as now practiced in the American empire is mostly a charade.

When an outburst of real democracy emerges, as it has in hundreds of Occupy cities, it sends shockwaves of fear throughout the political establishment and business – because real democracy advances a whole set of interests that are anathema to the elite consensus and pseudo-democracy that now prevails. 

Blogger Namiza Naqvi makes some penetrating points about these issues in a fascinating post about the re-privatization of public spaces.  Naqvi writes:

"An overarching issue is the public versus private ownership in everything from police to politicians to parks to property all over the planet in its cities and its villages. Whether it is a military or it is police the purpose seems to be to serve this end of privatization.

"The reaction by the law enforcement agencies to the [Occupy] protests have proven that people protesting the occupation or privatization of public property are viewed as criminals by the privately owned 21st century state..... In the eleventh hour of the 21st century in Times Square: I watched the police pushing the barricades even further in on the sidewalk cramming the demonstrators even further on an already narrow space and creating a potential crisis if the crowd got jammed in and someone fell or a stampede broke out because of all the police on horseback. The police steadily pushed back the barricades and diminished the space where protesters could stand and it seemed that the cops by doing this were forcing the crowds to overflow onto the street and creating the pretense for arresting people for not remaining within the designated area for the protests.  As I watched this situation at Time Square I thought of all the fences and blockades and barricades in other parts of the world where people are squeezed off of their lands—their homelands—their homes razed to the ground and bulldozed turned into private properties---while the people are forced into dangerous environments—flood basins or coastlands or unwelcoming hostile cities in their own or foreign countries—in the path of disaster—or into cities where they have no chance of incomes—living in ghettos—begging, living on the streets homeless—only to be further abused and harassed by police and militaries.  

There's some interesting stuff going on over at Shareable.net, the website-salon-activist venue that explores the outer frontiers of DIY, collaborative consumption, urban life, and the commons, all with an accent on innovations being pioneered by hackers, twenty-somethings and urban activists.

The website had a recent series on the history, growth and variety of crowdfunding projects, including a separate look at crowdfunding of social change. The site's tracking of new forms of collaborative consumption – tech-enabled forms of sharing, lending, bartering, and borrowing – is especially good. A classic example is AirBnB, a service that is the paid equivalent of Couchsurfing which lets people earn income by renting extra rooms in their homes to travelers.  Other examples include the operating system Ubuntu, ride-sharing, libraries and online reputation systems.

In a timely gambit planned months ago, Shareable is teaming up with the Parsons Desis Lab to host an event, Share New York, on Nov. 19-20, to discuss the challenges of making it in today's troubled economy. As the site bills it, “SHARE NY is designed to give you the tools, knowledge, and connections to help you create your own future – one that is more affordable, sustainable, and connected within a new economy that thrives on sharing.” The event hopes to bring together students, social innovators, designers, and entrepreneurs who have “created their own jobs and are pioneering new ways of working, living, and creating.”  More info here.

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Enclosures of culture are inherently difficult to see because they are so seemingly isolated, gradual and invisible. A great example is the commercialization and commodification of play, one of our most instinctive and important human activities, especially in childhood.

So what happens when a giant octopus of a sports industry begins to professionalize and regiment the natural inclinations of play? What happens when a commercial harness is put around our sense of fun and recreation and goofing-around, so that it can become a powerful money-making machine? What happens to ethics and sportsmanship? What happens to the experience of childhood?

These were among the topics discussed at a small conference convened in September 2009 by the Lake Placid Sport Forum in cooperation with the Aspen Institute. The event was one of the more fascinating side-trips that I have taken as a rapporteur. Coming from a wonky political background, I had never personally encountered so many deeply committed athletes in the same room.

Hanging out at a small conference center and private home in Lake Placid, New York, I met Mark Messier and Mike Richter, two legendary former hockey stars with the New York Rangers. I also met Olympic track star Al Joyner and hockey player A.J. Mleczko, among other serious athletes. While each of these people were incredible physical specimens, they were, more to the point, incredibly committed competitors with an almost spiritual focus on the beauty of sports competitions and play itself.  At the conference there were leading sports journalists from Sports Illustrated, ESPN and Business Week. And there were a variety of coaches at all levels (professional, college, amateur), sports physicians and psychologists, journalists, community leaders and parents.