Insight and inspiration in turbulent times.
People around the country have been forming small groups like Resilience Circles and social action affinity groups. These groups are a way to relearn skills of mutuality, consensus-building, story-sharing, and real listening. They form an essential piece of the architecture of social movements built on solidarity and relatedness.
But pulling together a small group can be a real challenge.
Can you create a Transition Town in the Republican South? Without dwelling on the contentious issues of climate change or Peak Oil? Albert Bates shows us how to move anyone toward localization and food security.
A curious shift occurred as Co-Cycle made its way through the Midwest. We have begun to articulate what exactly it is we’re learning–we’re asking more in-depth questions as we meet more co-ops; we are beginning to make connections between different models, whether consumer or worker owned; and, on the flip side, more people are asking us in-depth questions about our model, process, and how we began and what we’ve learned. Our identity is still forming, but, as compared to the first half of the tour, Co-Cycle is beginning to grasp the impact and importance of its own mission.
Peter Alexeyevich Kropotkin is our prince’s name, and he eventually became a renowned scientist who advanced the understanding of the history of glaciers, an historian of revolutionary movements, foremost theoretician of anarchism, and, because of his lifelong burning desire to do something to help the plight of the common man, something of a revolutionary himself.
Since February 2010, the crisis in Greece is being addressed with austerity measures as prescribed by the troika of EU, European Central Bank and International Monetary Fund. At present, the government is negotiating yet more austerity, even if past measures failed to produce the desired results. On the contrary: their consequences are already devastating.
As the corruption of the market/state duopoly has deepened, our very language for identifying problems and imagining solutions has been compromised. The snares and deceptions embedded in our prevailing political language go very deep. Such dualisms as “public” and “private,” and “state” and “market,” and “nature and culture,” for example, are taken as self-evident.
At the 2012 Degrowth conference in Venice one of the highlights for me was the talk by Arturo Escobar. He is the author of Encountering Development and Territories of Difference, among others. His talk looked at how Transition might look in the context of the Global South, and held many fascinating insights. Here is the interview I did with him, first as an audio file, and below as a transcript.
Smart grids, electric cars and Power From The People.
Since Babylon’s U.S. region is currently in the grip of its periodic voting hysteria, many pundits, apologists and propagandists for Wall Street’s Lefty/Righty sockpuppets assure us that we absolutely must vote. They even go as far as asserting, as Rebecca Solnit does, that “if you want to be political you have to pay attention to electoral politics and maybe even work with it.” Gasp. You can’t be political without turning into an Obamabot or a Romney dawg (the Noz Pinscher)?! What a ghastly world some people inhabit, and by choice, no less…
The Baltic Sea is just one example of a challenge that crops up everywhere. Think about the food systems of a city; the restoration of a river; the management of informal waste economies; or the care of older people. In all such contexts, a variety of different actors and stakeholders — formal and informal, big and small — need to to work together.
It has become increasingly clear that we are poised between an old world that no longer works and a new one struggling to be born. Surrounded by an archaic order of centralized hierarchies on the one hand and predatory markets on the other, presided over by a state committed to planet-destroying economic growth, people around the world are searching for alternatives.
How would the ordinary middle-class consumer – I should say middle-class citizen – deal with a lifestyle of radical simplicity? By radical simplicity I essentially mean a very low but biophysically sufficient material standard of living, a form of life that will be described in more detail below. In this essay I want to suggest that radical simplicity would not be as bad as it might first seem, provided we were ready for it and wisely negotiated its arrival, both as individuals and as communities.
