Welfare not warfare

Britain will be celebrating 100 years of the RAF in venues all over Britain. One being Glasgow Science Centre.

RAF 10 Website
“On 1 April 2018, the Royal Air Force celebrated its 100th birthday. To mark this occasion, we reflected on our history and our achievements. We also celebrated the work the RAF is currently doing and look forward to the next 100 years.”

To commemorate the achievements of a hundred years of the RAF will be about letting kids play with simulators of RAF warplanes, plus charity balls, flower shows and from the list of activities: “The UK’s biggest gaming convention will have an RAF twist.” War games with drones perhaps?. The technology in games machines and software it needs to be remembered has the same detail and in its portrayal, execution and sophistication and sadistic portrayal of death indistinguishable from the real thing. Kids in there bedrooms fight wars every night on their Xbox and PlayStations. Not much difference the tech shift in directing a lethal drone…

Continue reading “Welfare not warfare”

There will be nothing in the celebrations of RAF history about:
dropping mustard bombs and phosgene in the first world war.
About the bombing of Dresden in the second world war.
About the bombing of Iraq under false pretenses.
About bombing the Balkans under the guise of humanitarian relief.
And countless other atrocities our country, through our Royal Air Force command, has colluded in, with other Western warmongers

So, shortly after the promise of no more arms fairs in Glasgow. The Glasgow Science Centre, will have Meet members of the Royal Air Force in an interactive STEM/Techno Zone and learn more about “how we’re creating the next generation Air Force.”

Why is there never enough money to celebrate a hundred years of social and technological development that actually has the possibility to enhance peoples lives, but plenty to celebrate what we “force” on others, with country wide propaganda events to entice our kids with lethal toys. What’s the RAF doing in the Glasgow Science Centre, not I would guess reminding kids of the very real horror of war that can not be expressed on a plasma screen directing missiles to targets?

Glasgow Science Centre (Our mission)
“Our mission is to be an essential bridge between citizens and science and technology. We inspire people of all ages to explore and understand the world around them, to discover and enjoy science and understand its relevance to their own lives.”

If this is the Science Centres mission, Getting technology and understanding into communities, schools and community groups for the purpose of social development should be part of that. Another should be the use and effects of technology particularly around arms. Just defining science as neutral might be factual but it is a cop-out. And it is a cop-out to educate our children with the toys and technologies of the arms race without teaching along side it the cause and effect of the use of such technologies. Like. How they are used to drop bombs, usually illegally, many people suffer, many people die.

We need a wider debate on technology and a better understanding of what our taxes are supporting. Because the war machine is sucking up funding that that should be available to the developers the innovators particularly among our young who will suffer most from the disasters of the old man’s war machine. So what is to be done? Is the above mentioned STEM the answer on its own? This abbreviation has no relevance to the impact or misuse of science, technology, engineering or mathematics.

Here is an idea. We need STEAM in the STEM (Radical Imagination Project)

Here STEAM culture is a bit different from raw STEM, an emphasis needs to be based on the functions and uses of technology not only the technology itself.

Science Technology Engineering and Mathematics

Science Technology Engineering Arts and Mathematics

The arts bias created in our current project for instance (chose your own, democracy, agency, politics and so on) is to encourage imagineers as well as engineers. Creativity based on human morals rather than just raw statistics. Because the same technology that is capable of enhancing our lives, is also capable of destroying us. A dichotomy that should be a basis for any scientific study in schools or anywhere else.

The difference being we need to understand the use of technology through creativity not just by raw fact and rote learning alone.

The raw facts being for instance: The atomic weight of a particular atom being made up of the weight of its protons, neutrons and electrons, should not only be worked out for the purposes of calculating the yield of a weapon.

But when we understand why these calculations are not only important to arms manufacturers, but also to medical science we are better informed of their uses. And the science bias in a civilised society should, you would think be towards saving lives rather than destroying them.

Cynically we could suggest the only reason to teach kids about strong and weak nuclear forces would be for the intent of insuring that we have a steady stream of weapons developers. Rather than departments of nuclear medicine at the local hospital (Where there is a shortage of doctors in these departments).

And technologies that are sometimes blatantly avoided are those like liquid fuel reactors,(LFR) and such like, because the benefits are generally humanitarian and less commercially profitable. For instance. Why should we be shackled to a debt when energy suppliers bolt solar panels to our roof. People should be able to enjoy the direct benefit of the free energy of solar technology without business converting it to, profit for business and debt for the tenant or home owner. Solar energy should not be about blue sky thinking and profiteering but directed towards answering the pragmatic questions around fuel poverty and the environmental impact.

Science education it would seem to a great extent is only focused on the commercial benefits of the arms race. We can use depleted uranium in bullets bombs and missiles but also in medical equipment and chemo therapy. Who makes these decisions of death over life and why the bias on arms when cancer patients are dying on waiting lists who could be saved by the same technology?

These are the problems we should be focused on and what most folk care about, both here and in the countries that are bomb with our sophisticated technology. We are human beings not cannon fodder for the arms-race-rich. The problems are nothing to do with technology, but with those who control it. And technology will never solve that problem without the democratic will, ideas and people to direct it towards better things.

Only human beings can decide what technology is used for. Most of us want it used for good thing, but think it has nothing to do with them. Half an hour with “The Common Good Awareness” science and tech coach could convince them, that this does not need to be the case.

Radical Imagination Project

The need to reclaim technology
https://youtu.be/_aRdP0g4C_A

Where is the left I want to join it?

Thoughts on: The reinvigorating of the common dream and the struggle for a broader collective social conscience.

“Enough of the perfection of differences! We ought to be building bridges.” Todd Gitlin

In Gitlin’s book. The Twilight Of The Common Dream he explains this “obsession with group differences” as the (unintended) legacy of the progressive social movements of the 1960’s, which operated on the principle of separate organization on behalf of distinct interests, rather than a universal principle of equality.’ ENotes Continue reading “Where is the left I want to join it?”

There can be no common ground, if nobody can hear.

While all around us we see the PR departments of both, political parties and corporations, the plausibility mechanisms that keep the citizen idle, or the deflection of their energies guided up blind alleys. Meanwhile at the opposite end others are shouting into an empty tube nobody can hear. Folk can’t hear, support, or oppose, the particular issue being projected into a vacuum. A vacuum of isolationist left wing media or the solitary confinement of single issue politics.

Part of the above mentioned unintended legacy, knowingly or unknowingly has developed the overarching idea of divide, sub divide and rule. Creating a movement that sometimes isn’t capable of moving past its own rhetoric, no matter how articulate the arguments or evidence presented to the contrary.

Each group or political persuasion has its own passages, catch words, phrases and style of delivery. When we hear these triggers we learn to process and categorise what we are hearing. A switch in the brain filters and channels information, or not, depending on if the style of delivery appeals to us, not thinking about what we actually hear.

We all do it to a greater or lesser extent. We don’t listen. We have a tendency to pick up or spot our differences, before, or sometimes completely ignore, what we could have in common with others. The reluctance to stand back and allow a uncontroversial good idea to go forward, until we know if we agree with the philosophy and ideological makeup of whoever suggests it.

This is not a great tactic for going forward. We can not all be right all of the time.

To take up a place in the left these days, or what you imagine to be the left, can be a lonely existence, unless one is connected to a club, topical group, or ideologically driven set of tactics and actions. The edges have become so defined and watertight around many groupings, that any idea of overarching principals that could strengthen the structure of a wider and more powerful movement that will be needed to challenge neoliberalism, seems impossible.

Yet the complete opposite is true. It is all possible. But it will take a rewinding of history to unravel the neoliberal project started in the 1960 to Balkanise the left into groups of single issue politics that Gitlin describes in his book. ‘The Twilight of the common dream’. A dream that the inhumanity in the world could be stopped and replace by less harmful human endeavours. As the 60s song goes.

‘C’mon people smile on your brother everybody get together try to love one another right now.’

Love for ones fellow human beings was a strong element of the movement back then. (although we still struggled with the patriarchy ). Love a much derided notion then by the establishment and even now as a flakey hippy thing. like “All you need is love”.

It is not all you need. But what is the point of anything without it?

Look what is happening to our world through the lack of it. That is really what the 60s revolution was founded on. Love for people. And that is what made it so dangerous. A common dream for humanity. A simple basic concept to understand that underpinned a movement and the purpose of its actions. As democracy can not exist under capitalism neither can some kinds of love. Sounds naive, maybe.

It is worth thinking about, that the neoliberal counter revolution, that set out to destroy the 60s outbreak of democracy, was mostly based on the encouragement of love; the love of oneself. The self development of me, upwardly mobil; the entrepreneurial spirit, positive thinking, my body is a temple. The hippies and their counter alternatives were vilified, as unclean, a danger to society, were related more in the corporate media to Charles Manson, weird sects, than the universal call for peace, love and freedom for all.

In the States our love was met by Cointelpro, set into action by the state, fire bombing and murdering, with the objective to destroy any trace of socialist organising across the US. Big money started to infiltrate the environmental movement. Saving the environment became more about greenwash and changing one set of consumables for a more eco friendly set. The movement was broken into more manageable assemblages. We learned or were enticed to become less independent. Corporate money started to drive the movement and guide it away from dangerous paths. Our movement became more about stopping and less about replacing. We became consumed in technology, rather than what it could do to take us forward. Our young activists starts to be consumed by funding managers and conforming to pleasing them. Our organisations became more about the organisation, rather than those they were set out to support. The coming together became the drifting apart, sectarianism, life style, self gratification, careers, individualism and all of the other isms consumed us.

We lost the common dream, the love for all, that kept us on our path. The propaganda that vilified that dream and that love, is because that is what the elites feared most. They worked to transfer our love for other human beings, to the love of things and personalities. And working class solidarity to inward working class competition. At this end of the pond we had Thatcher to thank for delivering the neoliberal project to these shores, which reinvigorated and exposed the latent hate the upper classes always had for ordinary people anyway and helped to spread that hate amongst them. A fact that is patently evident in the right wing policies that have unfolded since, to keep people apart and isolated.

People are sick to their back teeth with it. Sick with consumption; consuming fake news, fake politics, fake economics, terrible jobs, high rents, poison food, trash TV, the advertising industry, war and a planet that is exhausted from the demands we are putting on it. A world slipping away from its humanitarian roots. And we can’t buy our way back into it.

The next revolution as will be about giving up things not acquiring more. A bit in common like the last one. Only this time, even more, we will need to prove our love for human kind by action. But we also will need to listen more before we decide what form that action will take. The 60s revolution was being destroyed before it was fully born. We are in danger of repeating the same mistakes again if the positive energy that is building up around us is destroyed by in-fighting, ego, fake news and the inability to listen in order to find that which connects us.

Remember we were all born of a small group of primates in Africa, and we are all female until hormonal changes in the womb decide on the sex and sexuality to be born. Therefor we are all brothers and sisters, irrespective of faith or origin. As human beings we all have the same communal goals and this is what should connect us, not segregation into isms. Neither are we commodities to be described, ordered and categorised for the sake of political gains or profit margins. We are human beings and that should be our primary concern – Our humanity for each other should be the driver, our love for life and a rebuilding of a common dream, the vehicle to get us out of the madness and the left back on track.

Peace.

The Radical Imagination Project.

  

Glasgow Life – Dices in death

Arms fair what next

Our city administration has just hosted it’s first arms fair. At the protest against it, we meet our comrades, stalwarts of the movement for change and various groups representing those at the sharp end of the conflicts that the arms on offer at this event, massacre and maim.

Protest almost seems the pursuit only for students pensioners and those with time on their hands to spend in the library engrossed in books and newspapers and who have the capacity of building a critical perspective on these things. That is not to decry people who can do this, but to emphasise the importance of extending their knowledge to others in creating engagement for building a broader movement for change. Continue reading “Glasgow Life – Dices in death”

But what do these events mean to ordinary people, who are trying to survive on low incomes, extortionate rents, whose day to day is filled with worries about keeping or finding employment. Peoples lives are fraught and caught up with the immediacy of of their present financial situation. Where is the time in their day to be thinking about the arms industry, let alone protest about it or understand how it affects them.

But it is becoming an imperative that we do. We all do. We need to find ways of broadening activity and unity around our collective interests and taking responsibility, by digging a bit deeper into what we are being told, sold and what we chose to ignore, or is hidden from us.

One thing we are protected against is the is the graphic and utter horrific detail of what these weapons are capable of and are used for in a daily basis. You can not sleep easy with the image of a screaming mother clutching what remains of her child’s body in her arms. The bloated bodies of burned babies, lined up in rows, incinerated by inescapable fire storm bombs and chemical weapons. It becomes impossible not to compare these horrors if they were happening to our own children. The horror for us (and arms manufacturers) is that we should be exposed to these images, these videos, this testimony that lays bare of what is done in our name. That is why the war mongers and the war mongers apologists need to control the media to protect us from such comparisons. Because these bombs and this dirty trade kills many more innocent people including children than they do killing whoever the enemy happens to be.

The reason the elite and their apologists can stand up in parliament and lie to there back teeth of why we need to perpetuate carnage in countries all over the world. These obscenities are matched only by the obscene amounts of money that are made by the investment banks and the companies they own that profit from the death of innocents.

One of the main boasts of the arms industry is that it provides jobs. It seems that any abdominal activity can be justified if it “provides jobs”
So lets look at these jobs factual and imaginary:
For a start most of the high volume manufacturing of anything is done in the far east, China, Taiwan and Longwha, the largest manufacturing site in the world. Who will make anything from a pair of jeans to an ordinance delivery system.

Why would arms companies manufacture these things here with the comparative high wage costs, workers conditions, and lack of keeping secrecy, rather than Taiwan? Where the return on investment capital is greater to commercial interests and profiteering, which is the only thing the arms industry is interested in. So why would you think they would want to manufacture these things here? The only jobs that “would” be produced here are in design and contract management. Both highly specialised highly skilled for the very few. So where are the jobs that would effect the economy for ordinary workers in the arms industry? There would be few and dwindling.

Remember the Rees Mogg’s of this world and arms manufacturers can move their commercial interests to anywhere in the world and it will make not the slightest bit of difference to their profits. But workers and their jobs need to remain in the same place. Apologies for broken promises do not feed their kids. So workers should be more concerned with the protection of unions, rather than the promises of hedge funders, that they themselves know they can not keep, nor would if they could.

Take the job fallacy out of the road. (All ten or so of them). We could look at the inhuman impacts these kinds of developments produce. The arms industry do not specifically make arms to fight armies, but to kill people. Most of their business is with delivery systems, i.e. smart bombs and drones, designed to target populations, not only troops on the ground. There are more civilians killed by smart bomb technology than soldiers. Those who manufacture, control and sell these murder devices are giant international corporations who answer to no individual country, government or democracy, but to shareholders, dividends and paybacks. They have no obligation to any citizen in any country. Their deals are done through enticing political parties and through armies of lobbyists.

There are two things the UK arms industry serves. One is to serve the ego of the British parliament and elites who imagine they still have an empire and still want to feel dominant across the world. The other is profiting off the poor of the above mentioned countries including the desecration of UK workers, pay and conditions. Resulting in less tax revenue from the continuous mass deployment of jobs overseas coupled with the avoidance of corporate taxes. How is this producing jobs?

Our westminster government is made up of the same families who own the corporations, our countryside and the banks who facilitate the international arms trade. What obligates them to respect the values of their workforce or citizens in general? Most of them will be out of political office in four years. No worries and blameless. When was the last banker jailed? When was the last war criminal jailed?
But the poor, and the protesters are constantly vilified and criminalised by the same media that serves the same interests and are owned by the same corporations and families that invested heavily in the arms trade with our money, for their frofit. This is also why we can’t run our hospitals, keep our schools open, feed ourselves, create jobs, afford life, or houses, without mountains of debt.

The arms industry not only ruins the lives of the people in the countries their bombs devastate but also the countries they do business with. You need to ask. With the vast profits made from arms manufacture, where does it reflect on workers conditions or rights in the countries that manufacture their arms, home and abroad?

The reason we will not get jobs in this country in the arms trade or any other for that matter is, even with zero hour contracts and minimum pay, we are still to expensive for the corporate profiteers compared to other countries.

So here we are obliged to look at two things. We can either be enslaved in an abundance of zero hour contract jobs, without prospects or meaning, particularly when thinking about where the next generations prospective employment is coming from. Or we can start to make the connections between protest, progress and democracy. It is not one or the other. The people outside the SEC protesting the arms trade are fighting exactly the same battle as people in Maryhill seeking employment, protecting their community centre, stopping their school from closing, disappearing resources for their kids. The biggest problem is folk are dealing with these things in isolation and failing to understanding the connections between these different efforts in protecting community assets and services, or in building a sustainable economy designed for the welfare of its citizens. If that is what you want to do. Or in building any kind of humanitarian core values to replace the dysfunctional psychotic system we are living under now. A system that looks to rely on the death mongers of the arms trade that will give us nothing of human value but nightmares. Rather than working on the potential for beautiful things to happen with the resources we have at our fingertips.

As Noam Chomsky observes. ‘What is taking place today is reminiscent of Gramsci’s observations about an earlier period, when “the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear”. But also, we may add, signs of hope.’ We need to decide what we wish to be remembered for as Glaswegian’s but more importantly as human beings.

What we are experiencing today is what happens when empires are dying. The morbid symptoms appearing all around us is capitalist imperialism, exposed in all of its raw un-glamorous detail. The veil has been dropped. What we chose to do in the near future will have a massive effect in bringing a new life out of this dark period. And normalising the arms trade as a development prospect, rather than seeing it as the grotesque murder machine that it is, is not forward thinking. And nothing our city council should be medaling with on our behalf.

To note. “Glasgow Life” who hosted the recent UDT arms fair are a registered Scottish charity, whose website states.

“Glasgow Life is a charity that delivers cultural, sporting and learning activities on behalf of Glasgow City Council. In doing so we aim to make a positive impact on individuals, the communities in which they live and the city as a whole.”

Where does the Arms Fair fit into delivering the above?
How much did the arms fair make for Glasgow Life?
Are arms fair’s a good use of the Common Good Fund of the city?
How much did the police operation cost to protect arms parasites from ridicule?
Where are the (manufacturing) jobs these events will create?
Do you wonder why “People make Glasgow” logo was missing from this Glasgow life hosted event?

The last one is probably because, people do make Glasgow, and tend to ere on the side of humanity. I think though we (ordinary citizens) may have forgotten that being on the side of humanity is an active role. We need to turn up, become informed and make a stance – in order to make Glasgow and elsewhere) what we want it to be.

The Radical Imagination Project.

Defining the value of purpose  

Defining the value of purpose

(Text to start recent discussion Kinning Park)

Ever wondered why with all of the activity going on around us nothing much changes apart from rent hikes, more debt, lower wages, bad health and our habit of doing the same things over and over, expecting something different to happen. We need change. But, what do we mean when we say change?

Continue reading “Defining the value of purpose  “

When we at the The Radical Imagination Project say change we mean changing the system. That is, institutional change, not just cultural change, although that is very important in our work.

But before we can make institutional change, that is changing the banks and corporations that control our lives, we first need to understand how the system works – by looking at the whole system. How things connect up relationships between the main agencies in these systems and how they effect us.

But it’s not just about understanding the system, but about how we proceed towards changing it. Wether it be through cultural work, our day job, or however else and by how we live our lives. There is an imperative in building a vision and the conscience to determine a definite purpose towards what we need or are trying to achieve. Otherwise if we do not have this, we will continually fail and our cultural gains, again, will be erased at the next financial crisis.

So how do we engage meaningfully in these things is what we want to look at for this event, in both practical and innovative ways.

For instance how do we look past the mono value of money by embracing and sharing the ethical and moral values we use within our families and relationships. And how can we transfer these values towards others and our community in building an effort towards changing the economic systems that is constructed to oppress us by design.

These values are already expressed in community work, cultural work, anti poverty activities, asylum and many other actions in helping each other to survive as we have done through the mutual aid of the commons for centuries. The question is how do we consolidate these efforts to building a movement strong enough to challenge oppressive elite institutions and replace them with institutions of our own, that better serve our values and needs.

There are local alternatives to our formal banking education, that are more relative to our lives, that have a history, much older than banks and parliaments and in many ways have stood the test of time. We ask. Why are we not using them? The commons, the common good, the open source, place based learning. These are some of the ideas we are explore.

These ideas will not replace capitalism, but might help us to start understand processes, and maybe what needs to be looked at to go towards a much needed vision to do this. And if the change we work for is to be acceptable, relevant and sustainable to folk. It needs to be capable of winning things.

We feel it is urgent to start sharing these ideas and more importantly putting them into practice.

 

If you are interested in this kind of work get in touch.

The murder of Fred Hampton Black Panther

Fred Hampton (August 30, 1948 – December 4, 1969) was an American activist and revolutionary, chairman of the Illinois chapter of the Black Panther Party (BPP), and deputy chairman of the national BPP. Hampton and fellow Black Panther Mark Clark were killed during a raid by a tactical unit of the Cook County, Illinois

Opening up (Open Source and the commons)

Opening Up Francis McKee

In November 2003, Wired magazine published an article on the rise of the open source movement, claiming that. “We are at a convergent moment, when a philosophy, a strategy, and a technology have aligned to unleash great innovation.”

Open source ideology has now moved beyond the coding and programming to inform the broader fields of information and content distribution. At this level it acquired the power to fundamentally change the way in which society is organised.

trigger more text

The term ‘open source’ originally referred to the development of computer software. Rather than a propriety piece of software that a customer would buy but could not then modify, open source software is developed collaboratively by many programmers and the source code is shared freely in the public realm thereby allowing anyone to modify or improve it. Often the programmers developing this software are volunteers, part of a larger collective enterprise producing reliable products that are then in competition with those sold by corporations.
The most obvious success story in open source must be the development of the Linux operating system. In 1991, a Finnish student called Linus Torvalds began writing a new computer program and solicited help via the internet from other volunteer programmers or hackers. Within a few years their exchange of information had spawned a global network of participants who had created a new operating system that was more reliable than many commercial alternatives. And it was free.
As Thomas Goetz points out in his Wired article1, this use of collective intelligence has spread far beyond the basics of computing:
Software is just the beginning. Open source has spread to other disciplines, from the hard sciences to the liberal arts. Biologists have embraced open source methods in genomics and informatics, building massive databases to genetically sequence E. coli, yeast, and other workhorses of lab research. NASA has adopted open source principles as part of its Mars mission, calling on volunteer “clickworkers” to identify millions of craters and help draw a map of the Red Planet. There is open source publishing: With Bruce Perens, who helped define open source software in the ’90s, Prentice Hall is publishing a series of computer books open to any use, modification,
or redistribution, with readers’ improvements considered for succeeding editions. There are library efforts like Project Gutenberg, which has already digitized more than 6,000 books, with hundreds of volunteers typing in, page by page, classics from Shakespeare to Stendhal; at the same time, a related project, Distributed Proofreading, deploys legions of copy editors to make sure the Gutenberg texts are correct. There are open source projects in law and religion. There’s even an open source cookbook.

ROOTS AND SOURCES

Open source ideology is closely bound up with the right to free speech and it is argued that there are links between the rise of the free speech movement in Berkeley in the early 1960s and the later developments in software in the same locality. Ironically, it is an attack: on machinery that lies at the heart of the most celebrated moment of the free speech movement. Concluding a speech on the Berkeley campus in December 1964, activist Mario Savio declared :

There is a time when the operation of the machine becomes so odious, makes you so sick at heart, that you can’t take part; you can’t even passively take part, and you’ve got to put your bodies upon the gears and upon the wheels, upon the levers, upon all the apparatus, and you’ve got to make it stop. And you’ve got to indicate to the people who run it, to the people who own it, that unless you’re free, the machine will be prevented from working at all!

In his history of free software, Andrew Leonard3 cites a graduate student from Berkeley at that period who was familiar with both the free speech movement and knew the developing Unix software scene in the area:
Gage grins. Berkeley Unix, he proposes, offered a different way forward from the painful agony of hurling oneself into the operation of a demonic crankshaft. Berkeley Unix, with its source code available to all who wanted it, was the “gears and levers” of the machine. By promoting access to the source code, to the inner workings of that machine, the free-software/open-source movement empowered people to place their hands on the gears and levers, to take control of their computers, their Internet, their entire technological infrastructure.

“The open-source movement is a free speech movement,” says Gage. “Source code looks like poetry, but it’s also a machine—words that do. Unix opens up the discourse in the machinery because the words in Unix literally cause action, and those actions will cause other actions”

It wasn’t just the free speech movement however that provided the context for the development of free software in Berkeley. As the hippie culture evolved in San Francisco it also spawned groups that began to formulate ideas and practical solutions that would provide a framework for an ‘alternative’ society. One of the most important of these groups were the Diggers, activists who tried to create an infrastructure for the burgeoning Haight-Ashbury scene. Their work ranged from radical street theatre to more practical support for the communities appearing across the city, setting up free clinics and soup kitchens. Like Mario Savio, they vilified an industrial culture that folded man into machine though they identify computers as a means to free people from this relationship. In ‘Trip Without, a Ticket’, they state that Industrialization was a battle with 19th-century ecology to win breakfast at the cost of smog and insanity. Wars against ecology are suicidal. The U.S. standard of living is a bourgeois baby blanket for executives who scream in their sleep. No Pleistocene swamp could match the pestilential horror of modern urban sewage. No (children of White Western Progress will escape the dues of peoples forced to haul their raw materials.

But the tools (that’s all factories are) remain innocent and the ethics of greed aren’t necessary. Computers render the principles of wage-labor obsolete by incorporating them. We are being freed from mechanistic consciousness. We could evacuate the factories, turn them over to androids, clean up our pollution. North Americans could give up self-righteousness to expand their being.

This vision grows into a declaration of a free economy that is linked to a freedom of human impulses:
The Diggers are hip to property. Everything is free, do your own thing. Human beings are the means of exchange. Food, machines, clothing, materials, shelter and props are simply there. Stuff. A perfect dispenser would be an open Automat on the street. Locks are time-consuming. Combinations are clocks.

So a store of goods or clinic or restaurant that is free becomes a social art form. Ticketless theatre. Out of money and control.
“First you gotta pin down what’s wrong with the West. Distrust of human nature, which means distrust of Nature. Distrust of wildness in oneself literally means distrust of Wilderness.” (Gary Snyder).

Diggers assume free stores to liberate human nature. First free the space, goods and services. Let theories of economics follow social facts. Once a free store is assumed, human wanting and giving, needing and taking, become wide open to improvisation.

Written in 1968, these statements provided a Utopian blueprint for the communes and alternative cultures that followed. The practical realities of such schemes often meant they crashed quickly or descended into the same power struggles and petty greed of the society they were supposed to replace. Some practitioners though found practical applications of these ideas in a limited form which worked and revealed alternative economic models which were viable. One remarkable example was the archetypal hippie band, The Grateful Dead, who tacitly permitted the taping of their concert by fans. This led to the formation of a tape-swapping community that bypassed the traditional economics of the recording industry where music was heavily protected by copyright and taping was perceived as a threat. One taper, Alexis Muellner, recalls the events that sprang up around the tapes :

Software is just the beginning. Open source has spread to other disciplines, from the hard sciences to the liberal arts.

The beauty of it was that we were doing our part to expand the taping phenomenon by educating more and more people, and helping to unlock mysteries surrounding the tapes…At the same time, we spread the magic of the music through our events, which then went beyond just the music. They became a fertile ground for exploring artistic and creative freedom through multimedia, dance, and improvisation – some of the same themes the Acid Tests explored. In doing all of this we were creating a large community of active Deadheads in western Massachusetts, who in turn were sharing the music with all of their friends. It was a classic snowball effect.

The tapes not only spread the word about the Grateful Dead’s music but spawned a whole new series of cultural events. The real economic impact of this phenomenon only became clear long after the demise of the Haight-Ashbury culture. By the eighties, the band seldom recorded but toured prodigiously. The tapes in circulation generated such a reputation for the group that they consistently expanded their fan base and established themselves in a secure, and lucrative, position outside the trends of pop or fashion.

THE FREE WORLD

It was within this radical, Utopian context that programmers at Berkeley developed the world’s first standard operating system for computers – Unix. While few of these programmers were active radicals themselves, the general spirit of the region at the time certainly seems to have permeated their labs and gelled with a general academic respect for the sharing of knowledge. As Andrew Leonard6 points out, the most striking aspect of the Berkeley coders was their attitude:

Berkeley’s most important contribution was not software; it was the way Berkeley created software. At Berkeley, a small core group — never more than four people at any one time — coordinated the contributions of an ever-growing network of far- flung, mostly volunteer programmers into progressive releases of steadily improving software. In so doing, they codified a template for what is now referred to as the ‘open-source software development methodology.’ Put more simply, the Berkeley hackers set up a system for creating free software.

This general spirit of freedom and cooperation would have consequences that eventually reverberated far beyond Berkeley. Richard Stallman, a programmer who worked at Harvard in the ’70s, practiced a similar philosophy of sharing, establishing an ‘informal rule’ that if he distributed free copies of the software he was developing, hackers would send any improvements they made baCk to him. When Stallman’s lab community of hackers was eventually drawn into a private company in the ’80s, Stallman retaliated by matching their innovations program by program (distributing his work freely) in an unprecedented bout of coding that lasted almost two years. Setting up GNU in 1984, an organisation dedicated to ‘free software’, Stallman laid the foundations for the emergence of the open source movement in the ’90s.

At the same time, the world’s media was being transformed by several key developments. The video recorder was about to become a domestic commonplace, revolutionising viewing habits for cinema and television as films became infinitely reproducible. For musicians, the rise of sampling technology revealed an equally radical future as elements of one song could be lifted and then dropped into an entirely new musical context. The economics of cultural property and intellectual copyright began to be Challenged in ways in whiCh the movie industry, the music business and the art world had not foreseen.

THE NEW WORLD

In the early 21st century ‘open source’ begins to make sense of many of these developments. The ’90s saw traditional media industries flounder as they attempted to come to terms with a changing world where Napster, video pirates and web publishing overturned previous certainties for good. Now, recent initiatives in science and business are beginning to describe a new landscape. Looking at ways in which open source could benefit his business, for instance, Paul Everitt, of Digital Creations explains:

Thus, the question was, “Can going open source increase the value of our company?” Here’s what we saw:

Going open source will increase our user base by a factor of 100 within three months. Wider brand and stronger identity leads to more consulting and increased valuation on our company.

Open source gives rock solid, battle-tested, bulletproof software on more platforms and with more capabilities than closed source, thus increasing the value of our consulting.
Fostering a community creates an army of messengers, which is pretty effective marketing.

This is not the last innovation we’ll make.
In the status quo, the value of packaging the software as a product would approach zero, as we had zero market penetration. What is the value of a killer product with few users? The cost to enter the established web application server market was going to be prohibitive.

The investment grows us into a larger, more profitable company, one that can make a credible push to create a platform via open source. Since our consulting is only on the platform, a strong platform is imperative.
Open source makes the value of our ideas more apparent, thus the perceived value of the company is apparent.

Our architecture is ‘safer’ for consulting customers. With thousands of people using it, the software is far less marginal. The customer is able to fix things themselves or reasonably find someone to do it for them. Finally, the software will “exist forever”. Dramatically increasing the base of users and sites using it gives us a tremendous boost in “legitimacy”.

The exit plan isn’t about the golden eggs (the intellectual property) laid last year. It is about the golden goose and tomorrow’s golden eggs. The shelf life of eggs these days is shrinking dramatically, and the value of an egg that no one knows about is tiny. Give the eggs away as a testament to the value of the goose and a prediction of eggs to come. The community can work with us to dramatically increase the pace of innovation and responsiveness to new technical trends, such as XML and WebDAV.

Ride the coattails of the nascent Open Source community and its established Channels suCh as RedHat. OSS has a certain buzz that is greater than its real customer-closing value, but this buzz is getting hot. Moving aggressively towards Open Source can make us a category killer for the web application server market segment.

Perhaps the developments in science have been even more surprising. Interviewing biologist Michael Eisen, Thomas Goetz (2003) discovered that older models for scientific publishing are in decay:

“The guiding principle of science has been that freely available material is more useful; it’s more likely to generate better science,” Eisen says. But freely available is not the same as free of Charge. Science journals, with their historically narrow readerships, often charge thousands for a subscription. One of the biggest disseminators is Elsevier, the science publishing unit of an Anglo-Dutch media conglomerate, which distributes some 1,700 academic journals, from Advances in Enzyme Regulation to Veterinary Parasitology.

“The whole premise for that model just evaporated with the Internet,” Eisen continues. “Technology now makes openness possible; it’s maximum openness. The rules of the game have changed, but the system has failed to respond.” Proof that the scientific community at large have recognised this failure came in 2003 when TheWellcome Trust: produced a position statement on scientific publishing that acknowledged the value of open source8:

With recent advances in Internet publishing, the Trust is aware that there are a number of new models for the publication of research results and will encourage initiatives that broaden the range of opportunities for quality research to be widely disseminated and freely accessed.

The Wellcome Trust therefore supports open and unrestricted access to the published output of research, including the open access model (defined below), as a fundamental part of its charitable mission and a public benefit to be encouraged wherever possible.
This statement returns science to the spirit of the early natural philosophers sharing discoveries through networks of letters and journals such as the Transactions of the Royal Society.
With the acceptance of open source ideas in such areas of society it becomes more likely that these concepts will have a lasting impact. The collapse of the dot com bubble proved that older models of entrepreneurship lack the intuitive grasp of the internet as a medium and do not yet comprehend the odd mix of gift economy and commerce that have shaped its development. A more agile approach now seems necessary for any entrepreneur entering this new economy.

THE CCA – CENTRE FOR CONTEMPORARY ARTS IN GLASGOW

In 2006 CCA began to develop an ‘open source’ approach to its organisational structure as a pragmatic response to the expansion of the building in 2001. The lottery refurbishment of CCA added greatly increased the size of the building which now occupied most of the Greek Thomson structure, and all of the 19th villa behind it. The organisation struggled economically to fill such a large set of spaces and the aggressive business model that accompanied the new building did not work with the kind of programming that was expected by CCA’s audiences. It was clear though that the new building has fine resources, excellent gallery spaces, an acoustically perfect performance space, a dramatic central courtyard with a restaurant, a wood workshop, a small cinema, an artist’s flat. And Glasgow is a city with a large artists community, a great music scene, audiences hungry for film, literature and performance. It seemed clear that the building had much to contribute to those wider groups. In its debilitated state in 2006, the preciousness

The collapse of the dot com bubble proved that older models of entrepreneurship lack the intuitive grasp of the internet as a medium

of the building as a ‘lottery jewel’ had also faded. This gave us an opportunity to ‘repurpose’ several spaces. The bookshop space that felt misplaced became a third gallery on the ground floor. CCA office spaces that felt overly luxurious became a hack-lab and the Creative Lab residency space. Glasgow Life came in to support an independent programme for Intermedia Gallery which had become unmoored from King Street. Initially through word-of-mouth the theatre, clubroom and cinema were made available to artists and organisations that needed temporary project space.

When it became clear that offering the space in this way was useful and supportive to other organisations we started to formalise the process. For artists and organisations with minimal funding we would offer space for free. Technicians and Front of House staff would have to be paid for if needed but we offered our staff at cost, taking no profit from the organisations. Of course, if organisations clearly had additional funding we would charge for the space but still at a subsidised rate. The galleries on the ground floor remain at the heart of CCA’s own programme and are programmed solely by our own curatorial team.
To make this policy work two elements are vital. The first is co-ordination. As activities grew in the building, we created a role for someone to liaise and co- ordinate the multiple events across the building. The second vital element involves selection. Clearly such a policy could easily be taken advantage of or it could quickly become a kaleidoscope of random events. To prevent this, each event and every partner programme is considered internally and every new event must be proposed to the CCA.
Our criteria for inclusion in the programme are based on a wide variety of things. Quality is a priority and we also give a great deal of consideration to whether the proposal is appropriate to CCA. Our programme stresses experimental work and activities that cannot be easily housed in other venues. So, for instance mainstream theatre proposals are not a high priority as there are many venues

across the city that are better suited to those proposals. Equally, proposals that tend to demand high amounts of rehearsal time are not high priorities as they occupy space that could be used by other, more public, activities.

Over several years we have built up many long term partners through this open source policy. Regular users tend to come to. us at the beginning of the year and speak to us about dates across the entire year. The benefits for everyone from this include a much greater feeling of ownership of the space by a wider spectrum of the arts community. The openness of the programme also brings in a broader variety of audiences and helps us break down some of the barriers to access that can easily grow around an art centre. The building can provide support for a large section of the arts

community in the city and the programme can reflect more cultural perspectives than our small team could achieve on its own. Perhaps the bottom fine is we hope the activity cultural momentum and diversity of the programme demonstrates the best possible use of public funding for the arts in the city.

Opening up Francis McKee

Source: East End Transmissions I 15