If ever there was a figure dedicated to changing the world it is Michael Albert. And other folk on the left doing the same thing would need to wonder what they are doing if they have never heard of him. My own political development has been greatly influenced by Albert’s work. Along with people like Chomsky, Michael Albert has been a go-to when inspiration is low and are great connectors to others doing important and inspirational work. Albert lives for the movement and proves it not just by words but continually doing things. By trying things by developing ideas and if they don’t work trying something else.
His honesty through these endeavours, their effectiveness, trials, errors, successes, failures is the most important part of his contribution to the movement for change. You can almost think you know him because so much of what he speaks about resonates through the experiences that those engaged in grass roots struggle come up against constantly. He does not shy away from failure but uses it to drive coherent points that will strengthen the next part of the struggle. Continue reading
Failure is one of the most important parts of an activist life. We do not advance very far riding on highs, clutching to our successes. These things are important to have, but what gets us through failures and lifts us up when we are down is the knowledge that failure brings, knowledge that can be used and shaped into new and effective ideas. We do not do Michael Albert’s work a disservice to go on about failure because that is precisely where our strength lies. In learning what we need to do next.
So what do we do next. Do we continue along the same lines to see if something different happens? Continually protest till the government changes? Participatory Economics (Parecon) is part of Michael Albert’s lifework. A challenge to the present economic system. An attempt not to just alter it, to change it, but to replace it.
It would seem like an opportunity in the long term aims of the various struggles around the place to maybe look at some alternative economic ideas. At the end of the day what keeps many of us in constant defence mode no matter what we struggle against is constantly fighting the economic system we struggle under. Albert is one of the few working on economics within grass roots struggle that looks to making real economic change for ordinary people. Read the book, Check him on You tube, Z Mag. Some good listening explaining Parecon here: http://citystrolls.com/parecon-listen/
Another aspect of left activism which Albert speaks to which should interest us all is the lack of vision and hope in many of where we are going collectively.
“I happen to see as part of my daily activity a large proportion of what is written by social change seekers, at least in English. If I actually read it all, every day, I would wind up in an asylum or an early grave. Too much negativity to endure. Too little aspiration to bear. Too little agenda to adopt.”
So much of left energy is used up in mobilisation, speaking truth to power and describing how bad the war is, there is little left for organising, little left for vision. And particularly in taking these ideas into working class communities.
“So what is a society? In the view we are slowly elaborating, a society is the immensely rich and varied combination of a “human center,” which is us with our consciousnesses, capacities, and agendas, plus an “institutional boundary” in the form of the roles that we must fulfill or avoid as a means to gaining various ends in society. Taken this way society is like an incredible mosaic with each multifaceted part affecting and even defining all the other multifaceted parts. And how do we judge a society? We decide on the broad kinds of outcomes and relations that we desire and appreciate, and we then ask: Does society’s human base and institutional boundary, or the base and boundary in each of its social spheres, further those preferred values or violate them? Given these simple insights, a reasonable next step for becoming better able to understand societies is to refine our means for understanding each of the four social spheres as a basis for saying more about how their aspects interrelate and about change and history.” From Practical Utopia: Strategies for a Desired Society.
So what are the social spheres, what are our desires for society. What ideas do we have to share with each other? Join the discussion.
This visit Michael will be talking about his new book Practical Utopia: Strategies for a Desired Society (preface by Noam Chomsky and published by PM Press) and connecting it with what is going on in Scotland.
Tickets https://m.bpt.me/event/3620056 (It’s a pay what you want event or free)
The Billiard Room, Pearce Institute, 1st Floor Rear Staircase Wednesday 10 Oct 2018 6:30 PM 8:30
Michael Albert is an organiser, publisher, teacher, and author of over twenty books and hundreds of articles. He co-founded South End Press, Z Magazine, the Z Media Institute, ZNet, and various other projects, and works full time for Z Communications. He is the author, with Robin Hahnel, of the economic vision named Participatory Economics.
Event Hosted by Centre for Human Ecology
Listen To Albert on Parecon here
“Not to know what happened before one was born is always to be a child.” Cicero
About the need for grownups to take on some of the responsibility for what is going on around them. We can not leave the understanding of what is going on in the world to the education system.
Children are the flowers. We are the cultivators. We pass on the rich knowledge, the important nutrients, in our mentoring and guidance. Without these nutrients the aspirations of our young will continue to wither on the vine of capitalist indenture.
In our educational institutions we are not training thinkers we are training technicians. Ones that can do the job and get on with it without a question. That is the lucky ones. Young people are leaving university to jobs in coffee shops. Where do those they displace go? We are educating more students than we have ever done and giving them nothing to do. Continue reading
Our education system has become one that trains for business and ill prepares students for the world of living. We fill class rooms in schools, colleges and universities with book learning and a promise, that sometime in the future, the learner might get a job. There are no jobs! What we need from our education systems is to train and encourage innovators to look at the work that is needing done. And most of that work should be done in the community not in classrooms. With real problems and real people. How can we expect to progress and challenge that which is destroying us when those in charge of the destruction have such an influence over our education system? We should be encouraging objectivity in education not subservience to career paths.
“Generally, the idea of ‘objectivity’ has to do with carrying out activities such as thinking and writing (activities that are subjective in the sense that they are done by subjects—that is, by humans, who have feelings, attributes, desires and biases) in a manner that is maximally faithful to the external objects with which those activities deal. Objectivity in this sense, is most likely to be achieved when one’s conclusions are based on precise measurements, careful observations, and rigorously logical appraisals of relevant evidence—in short, on a maximally attentive and responsive engagement with the object being investigated” David Detmer
Corporations should have no place within our universities. They are the main reason why so many students feel useless when they leave university particularly if they can not fit into the jobs market nor can find a use for the specialised knowledge they have acquired. There was a time we sent our kids to university in order to find out about the world and become more knowledgeable active and involved citizens. Now our universities are mainly serving business interests. There was a time when business paid for specialised training of their workers, not the education system.
The cynicism that you can meet today as crackpot to have these kind of views on education is proof of how indoctrinated we have become in the ways of the market and how our success is measured only by how well we can survive within market forces. The possibility that our taxes could be directed towards looking at the fundamental flaws in an moribund economic system. That work could be made enjoyable rewarding and creative after what our young sacrifice to “education”. As we sit on the cusp of ecological extinction, at least disaster, we still believe in useless jobs that push us further towards our doom. While our young folk, with so much potential, are made to feel useless.
We need to turn back and see where we went off the rails to get back on them. We need to be doing the work/jobs of drawing us back from the cliff edge from all manner of disasters. Working for ourselves and the sake of humanity. Lemming do not have any prospects apart from following the rest to jump of a cliff. What has happened to our objectivity, when we need it most? Why are so many of our precious flowers withering through a lack of care and attention?
“The natural tendency of children is to solve problems, but we try to indoctrinate them with facts, which they are supposed to feed back, and then we fail them. And that’s child abuse. And you should never raise children that way. You should cultivate and encourage their natural tendencies to create solutions to the problems around them.” Grace Lee Boggs
“It is not good enough to do your community-development work only at the grass roots” He would tell us “So much of the grassroots are just at the level of spectator sport, television, cigarettes, drink and consumer culture. No you have got to get down to the taproots.” Alister Macintosh on Tom Forsyth
After 50 years in the continuous deterioration of our institutions we now live in the myth of a democratic society. At the same time there is so much knowledge in the world about what is happening, so much in terms of intelligent answers, directions we should be taking, alternatives to the hegemony of empire that is consuming us. You need to wonder the addiction that keeps us zombie-like and transfixed to its conditions.
We will protect anything that threatens our indenture to our jobs, no matter how miserable our jobs make us. Even the military industrial complex can be justified and protected as jobs so long as we steer clear of understanding the misery it causes for great swathes of humanity and the billions it removes from the economy in private profits and fraud that could be making life pleasant for so many. Our cynicism towards the idea that life could be more pleasant for folk is only matched by the depth of propaganda that assures us that austerity will need to last forever.
Without even taking Trump into the equation the situation is bad enough. Look at the people who are determining our future. What on earth do ordinary people have in common with them? How common is the house of commons and who’s peers are they, the peers of the rich? Everything that comes out of their mouths is to tell us we are to blame; we have to pay, we have to change, we have to move on? Yet they themselves have not moved an inch for three hundred years in their policy of protecting their own interests at all costs. The wealth of our country was built on empire. Our history is we conquered and colonised nations, robbed them of their natural resources and at present we are still blowing such places up along with our cousins of death in the US administration. Then we are convinced to persecute those fleeing from our carnage arriving on our shores, that they are here to steal our jobs! What happened to class solidarity? Why do so many feel that they have to protect the rich and persecute their own class?
The difference between ourselves and the average asylum seeker is that they have done something about there situation. They have taken the steps any normal human being in their position would take. Why we need to ask are we so insulated on our island from cause and effect. Why does the BBC talk about the asylum problem and ignore the millions in arms and bombs we sell and use that have helped to create it? Why do so many not want to talk about, or understand this. Probably because if frightens us. Probably because we do not want to rub shoulders with those who suffer from our ignorance. We have more in common with those who suffer from the crimes of our master warlords and we should seek solidarity with them against the source of most of our collective problems. Serving US imperialism through our puppet state.
We will not inconvenience ourselves enough to survive but rather entertain ourselves to death. The common dream was about integrity, hard work discretion modesty discipline and how we define ourselves. These things have been replaced by bling, narcism, disconnection, the addiction to the unattainable. The hamster wheel of sameness.
Trump was right when he says “It’s not about me, it’s about you.” Trump didn’t start the melt down of the collective conscience, or the deconstruction of democracy. These things have been happening for a long time. We should be thankful for his wake up call of exposing just how bad things have got.
It is not about the failures of government, it is about the failure of citizenship, responsibility and accountability. It is not about the failures of the present education system it is about our expectations of it and the expectations that are promised whilst it decays like the chances and prospects of our children through our failure to hold society to account.
While the responsibility of the National Health Board and the Department of Work and Pensions, is passed to local authorities, then passed to arms length organisations, then sold in turn to make more profit off those who need these services most. In the U.K. we have in the last financial year exported a record breaking sum of six hundred and eighty billion pounds, in goods and services to the rest of the world. Yet the ruling parties keep telling us we have no money to run our own health and education services. And while the department of work and pensions withdraws support of those unable to work and in a country with a declining population has decided to limit the families of the poor to two children. And where a prominent politician offers a way out of poverty as suicide. That is not about the profiteers it is about ourselves and the many being brainwashed into believing that our situation is hopeless and there is nothing we can do.
Today the UK government has announced the highest Budget Surplus in 18 years, further highlighting the truth of Austerity as Ideological policy and not driven by a “Lack of Money” in the nations finances!
We have contained in our rich cultural tap-roots the evidence that this has always been the case. We were once world renowned in the quality of our education system in a time when there truly was no money. The vision of these tap roots have been obscured by a dysfunctional neoliberal process hell bent on instant gratification, profiteering, lying and no foresight of the future apart from their own. We need to re-connect to the tap roots of our heritage culture and power to get us through the isolation of the fragmented gig economy, And through this re-connection we might find the answer to replacing the institutions that once gave us a sense of power agency and community. And an understanding of who the real fraudsters are. We were once proud of our public institutions that cared for the old, the weak and the poor. When did so many start to blame them for their poverty, while unquestioningly feeding the bloated liars in Westminster and elsewhere with our taxes?
The Radical Imagination Project
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 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
A group of us are trying to bring May Day back to the Green and make it
what it was meant to be, a family day, a fun day, a day to celebrate the
solidarity of the working class. Continue reading
May Day event at Free Wheel North. Monday May 1st from 2:00. Bringing
May Day back to the green. The workers day and celebration of spring,
out in the open where it belongs.
It will be a day to meet up with friends and comrades and have a
friendly afternoon. May Day belongs to the people, and belongs outside.
Join us at Free Wheel North on 1st of May 2:00
See website for details: Updates for activities will be posted as they
There are many ways of engaging in public life. There is the part where you learn about things. Then there is the part where you start to take part. This series look at some directions people go in. For beginners and finding out what is good for you. This is not instructions on what to do. Just some encouragement to do something. The only instructions we need is. Never do or believe anything till you have checked out the facts yourself. Part 1. https://youtu.be/zR7CMVlywEY
Rab Cathy Castlemilk Against Austerity
Sarah Mcglynn Scottish Unemployed Workers Network
Ian McGregor (Glasgow South West Foodbank)
Chris Stephens (MP)
Paul McLaughlin WestGap
Darren Loki McGarvey
John Beattie (UWS)
Matt Lygate (On the Corner)
Andrew Kinning Park Complex
North Kelvin Meadows
Think about it. Is there another campaign at present in the city that has used its assets, common sense, media, resources and everything else to the best of their ability? Can you think of another campaign that has as good a prospect of winning, if given the right support? A project that has helped to delineate the council bosses, position clearly, of profit over people? This campaign if successful would set an example for others to follow in the de-privatisation of public land. The campaign is well run and seems to do all the right things in many ways. It would be a very important model and win if successful and as well to the encouragement of other incipient campaigns and growing spaces in the community. But remember, It could also have the complete opposite effect if it fails. It would set greening spaces back years. The city council bosses also know this, (and the Scottish government) as well as having the added incentive for development opportunities and of stocking the council coffers with the moneys involved, by the selling of this commons and many others like it, that will inevitably come into the future sights of developers .trigger more text
The Meadows, would be just the kind of win to boost campaigns of this nature all over the city. Do people in growing spaces realise how important this campaign is to the sustainability of growing and green space? I hope they do and start to come up with some ideas in supporting the campaign, learning from it and using the inspired imagination in building solidarity for the next round in defending this space and others. There is a need to keep up momentum and it should not be left only to the people directly involved at the meadows. (Or other places.) The city council, or/and the Government, will decide the fate of this space. But it will need a collective “City Peoples Council” to make sure they make the right decision and set a precedent for future community development.
Whats this to do with “The Glasgow Effect”?
Quoting from the article links below: ‘A recent report finds that radical attempts to solve Glasgow’s housing problems in the 1960s and 1970s left the city vulnerable when government policy steered investment away from housing and towards retail and other industries in subsequent decades. Walsh added: “The Scottish Office embarked on a series of policies that effectively wrote off the city – they designated it a ‘declining city’ and their plans focused on economic growth elsewhere.”
“This was a policy that went on for decades despite an awareness that this was having a massively negative impact in socio-economic terms and therefore on health.”’
Basically they are saying in the early 80s, the city stopped investing in its people and social housing and shifted its interests to business investment. Which is a big part of the reason for the so called “Glasgow Effect”. Why the poverty levels in Glasgow, were 30% higher than other cities, such as Manchester, Birmingham, Liverpool, that deindustrialise at the same time as Glasgow. You can read about this below. But it also needs to be remembered, importantly. At the same time (early 80s), as the government were de-investing in people, a group of folk in Reidvale, Dennistoun, were investing in themselves. (As the corporation were ripping down tenements and communities with them and packing families of to the schemes and tower blocks, as the corporation, geographically blighted the city space for the use of motorways and commerce.) Many of the people in Reidvale Dennison, during these clearances, said No! We want to stay in our community. Fix our houses we are not moving! And they did stay in their houses, in their community. The rest is history as the people of Reidvale, created a model for Community Based Housing Associations, that is used, not only in Glasgow, but all over Britain.
We have now suffered 30-40 years of de-investment in people. Now the car loving motorway builders are proclaiming “People make Glasgow” If people make Glasgow, it is going to need more than a branding exercise, that has more to do with selling produce than investing in people. If people make Glasgow, it will be about making council bosses do what they are told and forcing them to invest in our kids, our vulnerable and those trapped in poverty. We need basically to make them eat their own words.
Ideas for looking forward
There is no reason “The Glasgow Effect” should not be made into something wonderful, something unique and meaningful to the people of Glasgow. Turned on its head from something that is done to the city’s people, to something that they do for themselves.
The council did not listen to the people in the community of Reidvale at that time , they were made to listen. And in the case of Kelvin meadows and other such like projects, (the city administration should really be boasting about, the achievements of its citizens, rather than taking the credit), they didn’t listen to any of them either. They were made to listen, Govanhill baths, Kelvingrove bandstand, Kinningpark Complex, to name a few. As Glaswegian’s, we may have a few attitude problems and don’t think positively enough, as Carol Craig, et al, will remind us. But most, commonly ignore, or underestimate the states role in all of this. The systematic draining of money, resources and assets that took place during the 80s (and continues to this day) that had and is still having a massive effect on the poorest in our city. This was no news to the many who, experienced, have reported and written about it throughout. They were also ignored, and still are.
People “do” make Glasgow. If only more of them realised this simple fact.
The Meadows should become a collective meeting grounds as part of helping to create a “Dear Green Place” benchmark – for those with any interest in freeing the soil of this city in perpetuity for our kids and future generations – until the developers are completely cast off this bit of public land. Winning could be easier than we think and the effect could spread to awaken the public conscience to more ideas for looking forward. And perish the thought, there is a lot of fun to be had to.
It is not rocket science, when we look around us, to understand where the money is being spent, invested and where it is not. Do we really need reports that take years to write to tell us this? It is right in front of our eyes. Like everything else, we have just gotten used to it. So much of our attention is being diverted by, the positive thinking industry, or the “But this is the real world” theory. So much energy put into ideas, concepts, explanations, excuses of why things are happening to us. We are all just getting used to all of it, learned to live with it and to shield ourselves from dealing with it. There was an old 60s saying that is fitting when the glut of rhetoric outweighed the practicalities. “Move you arse and your brain will follow.” Not poetic, but It has never been more apt advice, than it is at present. People make Glasgow, sure, but which people, you? Me? What are the ideas for doing it together? Because it’s not going to happen otherwise.
The secret History of our Streets
Half of it is about showing up. Frida Berrigan