An evening with Michael Albert Wednesday 10 Oct 2018 6:30 PM 8:30 Pearce Institute.

 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 “An evening with Michael Albert Wednesday 10 Oct 2018 6:30 PM 8:30 Pearce Institute.”

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

Book: https://secure.pmpress.org/index.php?l=product_detail&p=861

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

The value and life of a park – Public discussion on our parks

Kelvingrove barriers

Every so often we are, if you even know about it, consulted by Glasgow City Council, about what we want in our public parks. At the last consultation I don’t remember the public agreeing that we should have much more in the way of lock-out festivals and expensive, ticketed, gigs, taking up great swathes of our park space over the summer period when we need the park most. The problem with these consultations is is that they just seem like exercises in get consensus to allow more commercialisation of the park.

The problem is as we see it is. The public do not just need consulted in these matters, we need to be involved in the discussion that leads to decisions. And to be involved in the discussion we need also to be aware of all of the facts relating to not only to the decisions made in our behalf, but also the longer term impact that these decisions will have on our green space.

The value of parks needs to be equated by more than the shallow monetary value put on them and the superficial business orientated consultations which add up to the same thing. The city administration and public need to start taking these thing seriously and understand the real value that is attached to our city parks.

When somebody tells you “Nobody uses it” “The parks have to pay for themselves”  along with the sometimes pathetic excuses used to allow building on green space by developers and city administrators alike. We need to, (particularly our young who have most to lose,) be able to give them a cost benefit analysis on our green space and on how parks more than pay for themselves by:

Continue reading “The value and life of a park – Public discussion on our parks”

Detoxing the environment

The production of oxygen

The removal of carbon dioxide and other toxins

Creates water drainage and anti-flooding

Wild life habitats.

Solar energy

Benefits for mental health.

The vistas and sense of space as a release from manic traffic.

A space to exist as a family unit. Reduces friction, stress and family break-ups.

Escape from city stress that leads to crime and violence.   

Building block for a sense of community

Autonomous space equality for everybody.

No commerce.

Safe for bikes, safe for football, amateur sports, productions, events, physical space 

Freedom of speech Speakers Corner. Tradition of protest, Rally’s

Last bastion of space for the poorest in our communities.

The countryside in the city

An excellent recipe for childhood education, physics and science in nature

Stagnant ponds could be rejuvenated by solar power fountains. And introducing the person on the street to science…

The park belongs to no one and to everyone.

Look at just one element of our parks, trees.

Evergreen trees can be used to reduce wind speed (and usefully, loss of heat from your home in the winter by as much as 10 to 50 percent.)

Trees absorb and block noise and reduce glare. A well placed tree can reduce noise by as much as 40 percent.

Fallen tree leaves can reduce soil temperature and soil moisture loss. Decaying leaves promote soil microorganism and provide nutrients for tree growth.

Trees help settle out and trap dust, pollen and smoke from the air. The dust level in the air can be as much as 75 percent lower on the sheltered side of the tree compared to the windward side.

Trees create an ecosystem to provide habitat and food for birds and other animals.

Trees absorb carbon dioxide and potentially harmful gasses, such as sulphur dioxide, carbon monoxide, from the air and release oxygen.

One large tree can supply a day’s supply of oxygen for four people.

A healthy tree can store 13 pounds of carbon each year – for an acre of trees that equals to 2.6 tons of carbon dioxide.

Each gallon of gasoline burned produces almost 20 pounds of carbon dioxide.

For every 10,000 miles you drive, it takes 7 trees to remove the amount of carbon dioxide produce if your car gets 40 miles per gallon (mpg); it will take 10 trees at 30 mpg; 15 trees at 20 mpg; 20 trees at 15 mpg; and 25 trees at 12 mpg)

Trees help reduce surface water run-off from storms, thus decreasing soil erosion and the accumulation of sediments in streams. They increase ground water recharge and reduce the number of potentially harmful chemicals transported to our streams.

An acre of trees absorb enough carbon dioxide in a year to equal the amount produced when you drive a car 26,000 miles.

Readers of City Strolls will have been listening to this over the last ten years. “The parks are in the process of being privatised” The problem is what citizens are unaware of the business developments that have been been happening over that time, untill they see the barriers going up around their park.

Recently Edinburgh city council deemed the hoardings closing off the view of Princess street gardens for a concert as being inappropriate. The hoardings in question were removed within an hour of the councils edict.

Maybe the start of resistance to the kind of  pay per view being enforced on the access of public spaces. Something we have seen increasingly across Glasgow parks and common spaces. With little or no objections that we are hearing about, from the administrators of our commons, parks and particularly in the lack of stewardship of our Common Good Fund.

So the thinking here is that most park users have a general idea of what the park is there for. Because what people use the park for hasn’t changed much over the last hundred years? Why do we need to be convinced “that the parks need to be fixed before they are broken” (Quote from a council parks survey) “The parks need to pay for themselves, and we are helping in this” (From events organiser with vested interests.)

Why are we constantly asked in consultations. “What do we need in our parks?” Most would answer “Access to our culture and heritage, toilets and a few parkies” But the questions are really designed by each preceding city administration to fulfil their own need through our parks. i.e. the quickest way to emptying our wallets to generate commercial profits.

So what we want to look at here is an event that looks at the cause and effect of the commercial developments being rolled out in our parks. How can we better understand how to challenge the inappropriate use of our parks

And Strategies for better stewardship of parks and green spaces to reverse the commercial decline. How to work towards a long term vision for our green space that serves users and can supersede decisions on park use made by short term administrations who may not have the public’s and park users best interests at heart.

This article relates to an event to be held in Kinning Park Complex at “Parks for people” How to become involved in the discussion and understanding the importance of green space in our lives, economically, physiologically, health wise, environmentally, politically, historically and creatively.

Join us for a debate  at Kinning Park Complex on what our parks are for. (November 29th)

Times and Speakers to be confirmed. If you want to help out contact or join list.

 

Radical Imagination/Common Good Awareness Project/Tardis

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.

  

May Day on the Green 2017

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 on the Green 2017”

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
come in.

https://maydayglasgow2017.wordpress.com/

From an activist notebook

The term activist is a bit odd as it implies everybody else is inactive, which is far from the case. But for this we will imagine an activist as someone engaged in public life, in political life, is interested in things outside of the private. Should that not be everybody? Is there such a thing as inactivism? After all, to do nothing has as big an impact on things as whatever else happens.

trigger more text

Today maybe more than ever. So what is meant by activist, or activism, here is a marker to describe those odd people, to varying extents, that have some kind of political obsession. I guess what is meant by politics here needs some clarification to. Politics, in this sense, is what we do together; by discussing things, coming up with ideas consensually, by inclusion and by keeping as many people happy as possible, before making final decisions and acting on them. Politics is the act of engaging in public life. This description for the purposes here, should not be confused with “party politics”, which is something completely different.

So what is activism here, in terms of what has being described above? Well specifically, activities towards implementing ideas that will force institutional change. The banking institutions; corporate institutions, state institutions and the powerful conglomerates, who for profit, ensure that many live in poverty. This is the high end of what needs to be achieved. If we can understand a bit about what is going on up there, we can understand what we need to do down here. This is the bit, apart from the obsessed, where peoples eyes start to glaze over. Attempting to explain to folk who are politically disengaged for many reasons, what is going on up there, in the corporate stratosphere . All they can see is the mad rush of their lives flashing past. All the things they need to do, or would rather think about, apart from, (to them) the abstract and intimidating world of the “activist”. What’s this got to do with me?  A question constantly posed and rarely answered.

The general problem with the activist, (self included) is that they usually know a lot more about what is going on up there, than they do about what is going on down here. This isn’t a criticism of the need for better understanding, more a question of context, more a question of what is needed at this point in time. The question is not only about getting folk away from the television, consumerism and private life into public life, into the community, but also about getting the activist away from academia, social media, esoteric groups, the protest culture and the constant defense of their own righteous position, into the same community. We all need to have things we enjoy doing and that interests us. The point is. If that is all that we are doing, no matter how important we feel it is, we also need to ask. Who, and what purpose is it serving?

“If you look over the developments in recent years, there’s been severe retrogression on economic and political issues, but considerable progress on cultural and social issues.” Noam Chomsky

In other words we are making much progress in cultural change and around social issues. There are a mass of wonderful things going on. But there are two things. Where is the infrastructure work growing out of this progress that will be powerful enough to challenge institutional power, i.e. the banks? Where is the work going on to engage the many ordinary folk we will need to raise to that challenge? In the world of the activist, we can usually fill rooms to listen to and watch how others, in other countries build and raise the kind of awareness and solidarity needed to challenge corporate power. Which is ok in itself. But in our own communities the same handful of folk will turn up when the problem is our own social housing, or such like, that is at stake. Sure there is commendable stuff going on on the ground and much to admire that we should be thankful for.  But it is enough to shift the might of the powerful? To hurt as Michael Albert says, what they hold dear? That will take a massive mind shift in the population, but will still have more to do with practicalities than philosophy. A bit less peer to peering on the network and a bit more education to where it is needed most. By us getting out more, by showing up, by being active, in all the right places.

The following offers some ideas for going forward. Yet again not much is mentioned of building grass roots networks that relate to peoples day to day lives. Maybe that could be part of a shared program?

People for a Shared Program
People for a Shared Program is a place to explore, develop and organise around left programmatic ideas. http://www.sharedprogram.org/#!faq/ryp9j

Intercept?

By Michael Albert
Source Z Communications

Greenwald is as quick, succinct, and clear in conversation as he appears in videos. He stuck me as likeable and certainly not the harsh fellow he is often made out to be. But some of his interview answers were troubling.

Greenwald understands the coercive possibilities of capitalist owners or the state curtailing adversarial journalism from above. That is the danger Greenwald believes will not overtake First Look/Intercept because he feels the owner, Pierre Omidyar, is sincerely committed to never imposing restrictions and, more positively, to actively establishing a journalism-friendly workplace.
Keep reading article INTERCEPT?

Open Learning

Free University Open Learning

“Workers City; the subversive past”. 45 mins duration.
A documentary chronicling some ideas around radical Scottish working class history.
Interviews with:

Farquhar McLay, poet, editor of “the Voices of Dissent” and “Workers City” anthology of prose and writing, subtitled the Real Glasgow Stands Up’.
John Taylor Caldwell, archivist, biographer of Guy Aldred and author of “Come Dungeons Dark” recently published by Luath Press.
James D. Young, historian and republican socialist, author of “The Rousing of the Scottish Working Class” and others. Recently working on major biography of Red Clydesider, John Maclean.
Hamish Henderson, Folk collector, songwriter and founder of the School of Scottish Studies at Edinburgh University. Writer of such ballads as “Freedom Come All Ye”. Variant Video


Spirit of Revolt Archive Glasgow from City Strolls on Vimeo.

April Third Movement  – Father and Sons

In Fall Quarter of 1968 and the Winter Quarter of 1969, a Public Broadcasting Laboratories team led by filmmaker Don Lenzer followed members of the Stanford Chapter of Students for a Democratic Society to meetings, parties, rallies, and protests. Their 90-minute documentary, Fathers and Sons, was broadcast in the Spring of 1969. While many of us criticized the film for its focus on four male undergraduates, the movie offers unusual behind-the-scenes glimpses of activists in that era. A video of this film is available on YouTube. Due to its length, it has been posted in seven parts:

Go to

The April Third Movement WEBSITE • PSC • 278A Hope Street • Mountain View, CA 94041