by egoldstein » Sun 14 Aug 2005, 21:00:27
$this->bbcode_second_pass_quote('gg3', 'I')f fear is a vector (leading toward concentration camps), what's the opposite vector (leading toward a different outcome)? What's the opposite of fear; or what factors plural work together to pull in the opposite direction?
Vacuous optimism can be just as useless as nihilistic pessimism; so I would say that hope is the opposite of fear. Not because it makes fear go away, but because it can transform it into productive energy. You can also be hopeful without being an optimist. These things are choices we make; they are ways of investing meaning in our world. If we choose hope authentically, we are choosing a course of action to shape our world; optimism and pessimism are often just rationales for passivity. You don't need to solve everything at once, but help people build their own confidence and social capital for change by achieving small triumphs to begin with.
I saw David Holmgren speak recently, and although I enjoy poking fun at the patchouli-people and armchair organic farmers sometimes, he seems to have his feet firmly planted in the mud of earthly experience. I particularly like his attitude of just going out and actually doing the deed, and living the life, instead of talking it to death and trying to lobby the great and the good to save us all from ourselves. He seems to be very practical in his attitudes, rather than puritannical.
I'm not against political activism or solutions either, but I do believe that in politics and mainstream culture you need to motivate people to do the right thing usually by appealing to their immediate self-interest; i.e. usually you zoom in on one issue or facet of the big picture and present it in terms that is easily digestible by their current mental operating system. This means that many times you are not trying to convert your target into a true believer, nor are you presenting yourself as one; you sometimes even use vocabulary and approaches that would be anathema to true believers - but the point is, you are trying to get results, and you are trying to move people in a direction so that they "discover" your ideas on their own terms, upon which they become enthusiatic allies. The best and most non-BS writing on this approach is by Saul D. Alinsky, and if you were to read only two books on social activism I would unreservedly recommend his "Reveille for Radicals" and "Rules for Radicals" (much of both written on his numerous sojourns in jail). They are also hilarious, by the way.
I might also suggest some sort of "League of Land Arks".
Community Land Trusts (
www.smallisbeautiful.org ), Proprietary Communities (Spencer Heath; ) tied to Land Conservancies or Conservation Easments, Ecovillages (
www.findhorn.org ;
www.thevillage.ie ) and ecoresorts (
www.rmi.org - see Green Developments) could serve as legal and finance models. They could be living examples, ongoing community experiments, and schools of sustainable living to serve as self-financing incubation units for these ideas to spread, rather than just enclaves. An ecoresort in the short to medium term, for example, could raise enough money to tunnel through the cost barrier of providing ecological infrastructure for a community in the long term. You might call this kind of internal subsidy by marketing for profit: "Eat the Rich". Conservation Easements on a deed can actually raise the site value substantially even if less houses are built. Were this site value to be retained by a Community Trust (or a developer pursuing enlightened self interest, with a margin for profit) for development of public infrastructure, or for expanding the idea further afield, a "League of Earth Arks" might even be formed.
At a FEASTA (
www.feasta.ie ) conference in Ireland (dealing with food-production in a Peak Oil era), it was suggested that carbon-credits or similar, could even form the basis for a tradable international currency (with the provisio that they be individuals' credits rather than corporate grants - "great estates ruined Rome", after all). It was suggested by another speaker, that locally-produced energy credits could also form a local community currency.
Okay, I'm being an armchair philosopher myself now.
But most of these basic models already do exist, and work in their own different ways. In the case of currencies: Ithaca Hours (
www.ithacahours.com ) which are based on labour, and Liberty Dollars (
www.libertydollars.org ) which is based on a quantity of silver (but it could be any valuable natural resource). With Ithaca Hours, the benefits and costs are socialised by general use and acceptance, whereas with Liberty Dollars the margin of profit (the difference between the price of the unit of silver and the face value of the note) is deliberately left to those individuals who put the currency into circulation, as a way to encourage greater use.
I wonder if a currency (local, national, or international) could be based on redeemable units of a natural resource (such as oil, energy or pollution credits), with a margin (or seignorage) between the unit and the nominal value of the currency unit being retained to fund public goods.
It would be interesting to see how all these things could be tied together in a broad movement - perhaps along the lines of "olympic rings", that is, some circles of activity/interest would intersect with some but not others, but all would have some basic bond collectively.
Also, judging by several recent articles in "The American Conservative", for example, religious traditionalists and cultural conservatives could prove surprisingly good allies in promoting and creating a sustainable future. Thoughtful conservatives - at least in the US (no, that's not an oxymoron you naughty, naughty people) - have grave reservations about everything from the War in Iraq to lack of urban planning, the prison system to factory farms, and unrestrained corporate mercantilism flying under the flag of "free markets". Many religious people belief that the Earth is a gift from God for us - but it's his property, we are only supposed to be good stewards, not absolute and amoral owners. It's a conservative slogan after all, that Freedom is only possible with Responsibility. Try that one in an argument with one of them about oil wars and free markets!
Again, I don't see that everyone in such a movement has to have the same lifestyle or even core of beliefs to cooperate on important common grounds. A decentralised society (that should actually be called a Recentralised society - recentred on the human being and scale) means people shape and invest in their own communities, and accept responsibility for their own local actions - they are not trying to press-gang the rest of the world into their particular group-think.
Wendell Berry's agrarianism, Doris Day's Catholic Worker Movement, Chesterton's Distributism, Henry George's appeal to Christian justice - all of these provide rich seams of meaning that could be mined profitably by those who wish to.
Another random source for ideas on "bottom up" municipal organisation, and public finance through natural resource value is:
American Journal of Economics and Sociology: The Completely Decentralized City: The Case for Benefits Based Public Finance
FRED E. FOLDVARY
http://www.findarticles.com/p/articles/ ... i_74643773
Finally, thank you for your patience, and my apologies for pontificating at such length. May the Force be with you.