About Double Edge Theatre

Double Edge Theatre, an artist-run organization, was founded in Boston in 1982 by Stacy Klein as a feminist ensemble and laboratory of actors’ creative process. The Double Edge Ensemble, led by Artistic Director Klein, along with Co-Artistic Directors Carlos Uriona, Matthew Glassman, Jennifer Johnson, and Producing Executive Director Adam Bright, creates original theatrical performances that are imaginative, imagistic, and visceral. These include indoor performances and site-specific indoor/outdoor traveling spectacles both of which are developed with collaborating visual and music artists through a long-term process and presented on the Farm and on national and international tours. In 1994, Double Edge moved from Boston to a 105-acre former dairy farm in rural Ashfield, MA, to create a sustainable artistic home. Today, the Farm is an International Center of Living Culture and Art Justice, a base for the Ensemble’s extensive international touring and community spectacles, with year-round theatre training, performance exchange, conversations and convenings, greening and sustainable farming initiatives. DE facilities include two performance and training spaces, production facilities, offices, archives, music room, and 5 outdoor performance areas, as well as an animal barn, vegetable gardens, and two additional properties: housing in the center of town for resident artists and DE’s Artist Studio, giving primacy to African American and Latinx artists; and a design house, with design offices, studios, costume shop, and storage for sets, costumes, and props.

The post Double Edge Theatre: Art & Commoning appeared first on P2P Foundation.

Especially in these times, honoring our ancestors is investing in and trusting alternatives that are based in dignity, health and livelihoods for all of us. 

In the early 1960s, my grandma was a secretary at the Caymanas Sugar Estate in Portmore, Jamaica. She helped the cane cutters who worked on the estate’s land create a credit union. At that time, workers were acknowledging the problematics of who owned the capital and resources on their island. In 1962, Jamaica gained independence from the British, with the hopes of more national equity and securing workers rights. My grandmother understood that helping the cane cutters pool their money to create a credit union was one step closer to liberation from the confines of colonialism and capitalism. At the time she thought of it as a necessity—as the right thing to do—rather than an alternative economy.

Throughout the Caribbean and Africa, the sharing of resources and money is not new. Sou sous and other types of community banking are age-old practices. These traditions even emigrated overseas to places like the U.K. and Canada along with Jamaicans who realized they would not receive the queen’s royalties they learned of during their schooling.

Like Jamaican cane cutters and emigrants realizing they lacked access to the things they needed, we also now find ourselves similarly situated in the current pandemic. As we recognize that people need immediate access to resources, we are realizing that the most effective tools are local economies, regional manufacturing systems, and community banking. 

As people succumb to fear, individuals are hoarding the resources we need to protect ourselves against the COVID-19 virus, children are missing meals since schools are shut down, city governments are realizing housing should be a human right as we are called to Shelter in Place, and the federal government is finally acknowledging that freezing student loans will actually bolster the economy. It is clear the systems that currently shape our societies do not work towards human continuity or resilience. In fact, it is this way of life that has resulted in the crises that we are currently in: the health crisis, climate crisis and spiritual crisis. 

The pervasiveness of capitalism has overshadowed other types of economies so that we don’t think any other way is possible. Rather than many economies we are told there is one economy, and that one is capitalist. The dominant globalized economy has become so embedded into everyday life that investing in and finding accessible alternatives is a barrier for many of us. In the U.S., buying local clothing or food is a luxury. It is more expensive to buy locally made products than buying fashion or produce from thousands of miles away. 

If we are going to make it to the other side of this pandemic and this deteriorating world, then just as others before us have recognized, we have to rely on community interdependence, cultural equity, and alternative economies as a basis moving forward.

Luckily, we don’t have to wait for a SciFi future to participate in alternatives that support a better life for all of us. My grandmother knew this more than half a century ago. Around the world, communities are participating in and building other economies. I honor the work she did by investing in and participating in these communities. I am grateful to be part of an alternative circular economy with a council of womxn. I hope my experience can shed light on some of the current possibilities. 

I joined a gifting economy: a Mandala circle. Along with several other amazing womxn, we each gift whichever womxn is in the center of the circle at the time we decide to join. Eventually it’ll be our turn in the center of the circle to receive gifts. We have calls three times a week to discuss our dreams, intentions, challenges and proudest moments. We support one another and share resources. We share what we’d like to do and want to do if money was not an issue. We talk about our work and all that we are currently doing. We laugh and build sisterhood. 

The gifts the womxn in the center of the circle receives are monetary. However, giving the gift is not transactional, based in ownership or capital. It is based in love, trust, and the belief that we all deserve to live how we want without having to compete with each other. We gift this womxn knowing that she is free to do whatever she’d like with the money. The womxn in the center is not expected to pay it back and does not have to use it for professional purposes—although she can. We do not put barriers or burdens on the gifts, and trust she will make the right decision with her gifts. When it’s each womxn’s turn in the center, she receives the same agency and trust. We are investing in each other rather than stocks that are attached to extractive, exploitive enterprises. 

There are several of these Mandala circles. Some circles gift different amounts of money, and you can start out in a fractal Mandala circle in order to amass enough money to participate in the larger one. The Mandala circle splits so that it can multiply once the womxn in the center has received eight gifts. It is precisely this multiplication factor that allows this form of investment to be soundly sustainable, allowing more womxn to join the movement. At no point in the Mandala circle do you have to beg anyone for money, go to a bank, worry about interest, report on what you’re doing with the money, exploit anyone to get the money…you just have to be engaged in community with others. 

In my particular Mandala, each womxn will receive several thousand dollars without strings attached after gifting a little over a thousand dollars to whomever is in the center of the circle when she joins. We do not advertise on social media or do marketing. We do not hold space for those who only want to join for the money. Our circle is not about consumption, trends or not having enough. It is about rejuvenation, healing, and abundance. There is enough in the world, it’s just not distributed fairly. When we have money, we usually spend it on companies that are greedy and do not care about us. This is primarily because these companies are constantly in our face with advertising and usually widely accessible. In our Mandala, we put our money where our values are when we can—whether we have a little of it or a lot.   

We are linked in our shared values that thriving livelihoods and collective economics is a way forward. We are connected in our understanding that the ways of our ancestors can get us to the other side of this unsustainable violent system. We are bound by the belief that interdependence and supporting one another is the only way we will all survive. We believe in reciprocity and concentric circles, rather than greed and hierarchies. We believe that sometimes it is your turn to give and sometimes it is your turn to receive. Sometimes it is your turn to lead and sometimes it is your turn to follow. We know that everyone in the circle is deserving and worthy.  We know that giving a gift is both selfish and selfless: because you feel good when you do it and the person who gets it feels good when they receive it. 

The cane cutters’ credit union in 1960s Jamaica my grandma helped to start and the Mandala circle I’m a part of today are examples of alternatives to the current mainstream economic model. The current economic model really only benefits a wealthy few. The “economy” does not have to feel competitive, exclusive and exhausting. An economy can feel refreshing, collective and inclusive. These are the economies we need to support and build to combat this pandemic, to stop the climate crises, and to transform current ideological backwardness. These are the economies we need to trust. We need each other. The Mandala circle I am in—and other alternative economies—start from this premise. 

The time is now, we can’t go back to “normal”— and why would we want to anyways. As Arundhati Roy  aptly wrote last week in the Financial Times: 

Historically, pandemics have forced humans to break with the past and imagine their world anew. This one is no different. It is a portal, a gateway between one world and the next. We can choose to walk through it, dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world. And ready to fight for it.

Here are a few alternatives to check out:

• For Streaming: enjoy videos & films on this worker-owned post-capitalist streaming service
• For Food in the Bay Area (co-ops): Mandela Grocery Store and Rainbow Grocery
• For Health in the Bay Area: Berkeley Free Clinic
• For Indigenous Solidarity: contribute to the Shuumi Land Tax, supporting an indigenous women-led land trust
• For Land & Food Justice for POC in California: donate to the Minnow Project
• For Solar Power & Renewable Energy in the Bay Area: worker-owned  Sun Light & Power can provide affordable, clean energy for your affordable housing unit or non-profit organization
• For Supplemental / Alternative Education for Black People: 400 + 1 collective centers Black liberation and prosperity (*specifically for Black communities)
• For Banking & Money: Black-owned Credit Union of Atlanta (*you don’t have to be Black to put your money in this credit union)
• For more information on the Mandala circle I’m in send me a direct message, although many circles are all womxn the Mandala Movement is open to all

Lead image: mandala by xavo_rob 

The post Pandemic Priorities: supporting alternatives now is promoting a sustainable economy appeared first on P2P Foundation.

Last Tuesday we launched a National Emergency Library—1.4M digitized books available to users without a waitlist—in response to the rolling wave of school and library closures that remain in place to date. We’ve received dozens of messages of thanks from teachers and school librarians, who can now help their students access books while their schools, school libraries, and public libraries are closed.

We’ve been asked why we suspended waitlists. On March 17, the American Library Association Executive Board took the extraordinary step to recommend that the nation’s libraries close in response to the COVID-19 outbreak. In doing so, for the first time in history, the entirety of the nation’s print collection housed in libraries is now unavailable, locked away indefinitely behind closed doors.  

This is a tremendous and historic outage.  According to IMLS FY17 Public Libraries survey (the last fiscal year for which data is publicly available), in FY17 there were more than 716 million physical books in US public libraries.  Using the same data, which shows a 2-3% decline in collection holdings per year, we can estimate that public libraries have approximately 650 million books on their shelves in 2020.  Right now, today, there are 650 million books that tax-paying citizens have paid to access that are sitting on shelves in closed libraries, inaccessible to them. And that’s just in public libraries.

And so, to meet this unprecedented need at a scale never before seen, we suspended waitlists on our lending collection.  As we anticipated, critics including the Authors Guild and the Association of American Publishers have released statements (here and here) condemning the National Emergency Library and the Internet Archive.  Both statements contain falsehoods that are being spread widely online. To counter the misinformation, we are addressing the most egregious points here and have also updated our FAQs.

One of the statements suggests you’ve acquired your books illegally. Is that true?
No. The books in the National Emergency Library have been acquired through purchase or donation, just like a traditional library.  The Internet Archive preserves and digitizes the books it owns and makes those scans available for users to borrow online, normally one at a time.  That borrowing threshold has been suspended through June 30, 2020, or the end of the US national emergency.

Is the Internet Archive a library?
Yes.  The Internet Archive is a 501(c)(3) non-profit public charity and is recognized as a library by the government.

What is the legal basis for Internet Archive’s digital lending during normal times?
The concept and practice of controlled digital lending (CDL) has been around for about a decade. It is a lend-like-print system where the library loans out a digital version of a book it owns to one reader at a time, using the same technical protections that publishers use to prevent further redistribution. The legal doctrine underlying this system is fair use, as explained in the Position Statement on Controlled Digital Lending.

Does CDL violate federal law? What about appellate rulings?
No, and many copyright experts agree. CDL relies on a set of careful controls that are designed to mimic the traditional lending model of libraries. To quote from the White Paper on Controlled Digital Lending of Library Books:

“Our principal legal argument for controlled digital lending is that fair use— an “equitable rule of reason”—permits libraries to do online what they have always done with physical collections under the first sale doctrine: lend books. The first sale doctrine, codified in Section 109 of the Copyright Act, provides that anyone who legally acquires a copyrighted work from the copyright holder receives the right to sell, display, or otherwise dispose of that particular copy, notwithstanding the interests of the copyright owner. This is how libraries loan books.  Additionally, fair use ultimately asks, “whether the copyright law’s goal of promoting the Progress of Science and useful Arts would be better served by allowing the use than by preventing it.” In this case we believe it would be. Controlled digital lending as we conceive it is premised on the idea that libraries can embrace their traditional lending role to the digital environment. The system we propose maintains the market balance long-recognized by the courts and Congress as between rightsholders and libraries, and makes it possible for libraries to fulfill their “vital function in society” by enabling the lending of books to benefit the general learning, research, and intellectual enrichment of readers by allowing them limited and controlled digital access to materials online.”

Some have argued that the ReDigi case that held that commercially reselling iTunes music files is not a fair use “precludes” CDL. This is not true, and others have argued that this case actually makes the fair use case for CDL stronger.

How is the National Emergency Library different from the Internet Archive’s normal digital lending?
Because libraries around the country and globe are closed due to the COVID-19 pandemic, Internet Archive has suspended our waitlists temporarily. This means that multiple readers can access a digital book simultaneously, yet still by borrowing the book, meaning that it is returned after 2 weeks and cannot be redistributed.  

Is the Internet Archive making these books available without restriction?
No. Readers who borrow a book from the National Emergency Library get it for only two weeks, and their access is disabled unless they check it out again. Internet Archive also uses the same technical protections that publishers use on their ebook offerings in order to prevent additional copies from being made or redistributed.

What about those who say we’re stealing from authors & publishers?
Libraries buy books or get them from donations and lend them out. This has been true and legal for centuries. The idea that this is stealing fundamentally misunderstands the role of libraries in the information ecosystem. As Professor Ariel Katz, in his paper Copyright, Exhaustion, and the Role of Libraries in the Ecosystem of Knowledgeexplains: 

“Historically, libraries predate copyright, and the institutional role of libraries and institutions of higher learning in the “promotion of science” and the “encouragement of learning” was acknowledged before legislators decided to grant authors exclusive rights in their writings. The historical precedence of libraries and the legal recognition of their public function cannot determine every contemporary copyright question, but this historical fact is not devoid of legal consequence… As long as the copyright ecosystem has a public purpose, then some of the functions that libraries perform are not only fundamental but also indispensable for attaining this purpose. Therefore, the legal rules … that allow libraries to perform these functions remain, and will continue to be, as integral to the copyright system as the copyright itself.” 

Do libraries have to ask authors or publishers to digitize their books?
No. Digitizing books to make accessible copies available to the visually impaired is explicitly allowed under 17 USC 121 in the US and around the world under the Marrakesh Treaty. Further, US courts have held that it is fair use for libraries to digitize books for various additional purposes. 

Have authors opted out?
Yes, we’ve had authors opt out.  We anticipated that would happen as well; in fact, we launched with clear instructions on how to opt out because we understand that authors and creators have been impacted by the same global pandemic that has shuttered libraries and left students without access to print books.  Our takedowns are completed quickly and the submitter is notified via email. 

Doesn’t my local library already provide access to all of these books?
No. The Internet Archive has focused our collecting on books published between the 1920s and early 2000s, the vast majority of which don’t have a commercially available ebook.  Our collection priorities have focused on the broad range of library books to support education and scholarship and have not focused on the latest best sellers that would be featured in a bookstore.

Further, there are approximately 650 million books in public libraries that are locked away and inaccessible during closures related to COVID-19.  Many of these are print books that don’t have an ebook equivalent except for the version we’ve scanned. For those books, the only way for a patron to access them while their library is closed is through our scanned copy.

I’ve looked at the books and they’re just images of the pages. I get better ebooks from my public library.
Yes, you do.  The Internet Archive takes a picture of each page of its books, and then makes those page images available in an online book reader and encrypted PDFs.  We also make encrypted EPUBs available, but they are based on uncorrected OCR, which has errors. The experience is inferior to what you’ve become accustomed to with Kindle devices.  We are making an accessible facsimile of the printed book available to users, not a high quality EPUB like you would find with a modern ebook.

What will happen after June 30 or the end of the US national emergency?
Waitlists will be suspended through June 30, 2020, or the end of the US national emergency, whichever is later.  After that, the waitlists will be reimplemented thus limiting the number of borrowable copies to those physical books owned and not being lent. 

The post The Internet Archive defends the release of the National Emergency Library appeared first on P2P Foundation.

I just learned that the comic is based on a blog post that I produced with my friend, the late Jonathan Rowe, in 2010 — “The Missing Sector: Enlarging Our Sense of ‘the Economy’” – in which we reflected on a controversy that arose after the 2004 World Series. After making the final ‘out’ in the last game of the series, a player for the Boston Red Sox quietly kept the baseball, knowing that he could sell it for millions of dollars and profit personally. The team’s victory was historic and sweet because it was the Red Sox’s first World Series victory in 85 years. But that sense of elation curdled when it was learned that first baseman Doug Mientkiewicz had pocketed the game-winning ball and refused to surrender it.

This story prompted Jon and I to reflect on the basic question, Who creates wealth? Who exactly created the monetary value of that ordinary ball, and why should the person who just happened to be holding it at the end of the game be entitled to all its value?

Stuart McMillen explores these questions in his magnificent 56-page cartoon, “Who Owns the Million Dollar Baseball?” It wasn’t the player Mientkiewicz who somehow made an ordinary baseball worth a million dollars or more. He was just the lucky guy who made the last ‘out’ of a seven-game World Series following a baseball season of 176 games, producing the first World Series victory after 85 luckless seasons.  

McMillen’s strip notes how the entire team won the three other games in the seven-game series, and how the fans had loyally supported the team for generations. The cartoon notes that the City of Boston and State of Massachusetts, played an indirect role by providing streets, electricity, sewer and other infrastructure for the Fenway Park stadium in which the Red Sox play. 

In our blog, Jon Rowe and I wrote:

The value of a business, resource, historic baseball or whatever does not reside solely in the thing. Nor does it arise from the efforts of an entrepreneur alone. Value is, rather, a co-production between an individual, society and nature; and the latter two often play the larger part. Land values, for example, are almost entirely a social product. That’s why two acres near an urban freeway exchange or subway stop can fetch more than does an equal amount of land in the middle of a desert.

The question is less what the owner did, than what others did around him, individually and through government. So, too, with music, inventions – just about everything. These accomplishments draw on what was done before, and depend on the sustaining presence of society as a whole. Even stocks would have little value without stock markets through which to sell them, and without governments to police – to some degree – those markets. These are social creations all.

Once we acknowledge the social component of economic value, then discussion of financial return and social policy take a new turn. Taxation, for example, no longer is a matter of “redistributing” someone else’s income, or wealth, but rather of restoring a portion of it to the rightful owners. The acknowledgment of social co-production also dissolves the myth of the heroic individual businessman or woman as “self-made.” Individuals may do great things, but as Warren Buffett – who knows something about making money – has pointed out, none do it alone.

Stuart McMillen’s strip makes these points wonderfully vivid. In an accompanying blog post, he elaborates on the public factors that contribute to individual success. His “self-made” executive bears a striking and deliberate resemblance to Jeff Bezos of Amazon, the world’s richest man.  

McMillen’s principal interests are environmentalism, post-growth economics, and human psychology, but he also deals with such diverse topics as Buckminster Fuller, religion, energy, and drugs. He supports himself through a crowdfunding page at which 169 individuals have so far pledged a cumulative US$1,223 per month. He aspires to be the first crowdfunded Australian cartoonist to earn a median income for his country. You can contribute to his work at the crowdfunding site Patreon.

By the way, a shamed first baseman Mientkiewicz eventually agreed to return the ball so it could be put on display. It was an implicit acknowledgment that the Red Sox’s success in the World Series stemmed from many sources generously working together.

Originally published on Bollier.org

Lead image from the website of Stuart McMillan

The post Who Owns the Million Dollar Baseball? appeared first on P2P Foundation.

We invite you set up a local event in your city, develop and use open circularity solutions and connect to people world wide. Here is how and why:

WHY

‘Planet earth is doomed’. Is it?

Humanity faces enormous challenges: Climate change is marching, resource shortages accelerate, species extinction is faster than ever, and the current rise of fascism in some parts of the world presents us a first impression how people react when they get scared by things changing to the worse for them.

But,

You can’t solve a problem with the same thinking that created it.

-Albert Einstein

We need to recreate our economy – our methods of collaboration and production – to build a future worth living in.

Open Source is a transparent, distributed, collaborative methodology made possible by the internet. Though still in its infancy outside of software, we firmly believe that Open Source offers the most rapid and transformative pathway to create a truly ecological ‘circular’ economy that can meet humanities needs while staying within planetary boundaries and enabling all life forms on earth. And this is what we are working for!

But changing habits isn’t easy. The current methods of production and collaboration are effective and deeply embedded in our everyday life and thinking. Open Source – collaboration methodologies based on transparency – on the other hand is still an unsolved riddle in many areas. Let’s solve it! Let’s experiment and make progress. Let’s use and build upon existing open circularity solutions and create more of them. First pioneers have created projects and business that show us the potential of openness and the ecosystem thinking that goes with it. We all can start with Openness and Circularity right now.

So once again we invite you to join us for a global event. Switch on your brains and creativity, activate your optimism, zest for life and local community so that together, we can imagine and build a positive future. Here is a Guide for Participation:

Create A Local Event – FAQ

OSCEdays connects people on the subject of Open Source Circular Economy. In the past 3 years more than 100 cities participated with local events contributing to the progress. In 2018 & 2019 we continue the journey focussing for the first time on using/implementing the resources that were created by the community in the past. It is a big moment :-). Join us, set up your local event, and let’s make progress together. Here is how:

Date & Size

There is no required minimum size for a local event. A room with a smaller group of people working for a few hours or hundreds of people working several days, everything is possible.

You can set up your event whenever you like. Every year so far we announced a global date. This date is not mandatory. And there is no date set for 2019 yet.

Program

What are good activities for an event?

Open Source and Circular Economy are pretty new questions. So some local organizers struggled in the past to find content for an event. But with the work of the past years there are now first good resources to use and build upon at your local event. We invite you to implement open solutions and develop them further. There are also other options for content like talks, workshops and challenges. But let’s start with the solutions:

1) Play With ‘Open Solutions’

The OSCEdays forum contains many valuable things. Really well documented and ready to use resources are marked with “Solution”. Here is a list with a collection of them. For most it is self explanatory how to use them for interactive hands on sessions in an event. Some have extra remarks to support this. So browse the list and find possible activities and content.

Examples from the list:

• Open Source Business Models For Circular Economy. A design-thinking tool and workshop format on open source (business) ecosystems and the practical design of products & services for them. >
  
• Precious Plastic: Well documented machines you can build yourself to recycle plastic locally, build new products with it and set up a business around. >>
  
• ‘Make It Circular’: An open poster on circular making you can translate, print, hang up and run prototyping sessions with. >>

• Circular Wedding (Or Celebration): Learn from Seigos wedding tutorial and create a zero waste event circular style! You can have a circular wedding or adapt the methodology to any other event or celebration. >>
  
• PRe-Use & Re-Use Sessions: Find existing circular modularity in your environment and build infrastructures or products with them. >>
  
• Circular City Hacking: A list of urban interventions/city hacks to transform your city – and to experiment and campaign for the open source circular city. Run a hackathon or implementation session with them. >>

(more here)

Think about combining things! Build an urban garden with reused infrastructure and structures based on a unified grid for example

Call For Open Circularity Solutions!

Do you have great, open and well documented circularity solutions people could use locally, run events around and implement them in their city? For example a hardware that can be built during an event? Let us know Here!

Facilitation Of Open Solutions 

For most if not all of these resources you’ll need someone to facilitate a public session about them. Do it yourself: Pick a resource and implement it. This is already an event. But if you want to run a larger event with several sessions try to find people in your community interested in doing the same with other solutions. Sessions can be well prepared upfront or you can come together and have a deep look at the resource only at the event.

You can do this also university like: Build a group that wants to set up an event and then each of you picks one activity (solution) to prepare and run.

You can also reach out to the creators of the solution. Maybe they have some time.

2) Challenges, Talks, Workshops Of Your Local Actors

In almost every city there are people working on sustainability solutions. This might be companies or startups or other types of organizations like NGOs. They probably don’t use or build a lot of Open Source resources yet. Invite them to your event. There are a couple of things they can do:

TALKS

Most of them are probably ready to do a presentation. Talks are good, inspiring stories are important. But try to make your speakers not just deliver advertisement talks, but share really meaningful, enabling information and details (how is it working). You can ask your speakers about Openness, Open Source and transparency in the Q&A. Some might have heard about it already and have some ideas or opinions. You don’t have to convince them about Openness. All ideas are welcome.

WORKSHOPS

But maybe you can get them to do more than a talk. They can bring their product, open it – invite people to screw it open, ask questions about technical details, improve it together and so on. Find someone who can teach how to grow mushrooms, how to solder, how to avoid waste in your house etc. Some inspiration how to share solutions in other formats than talks can be found here.

‘CHALLENGES’

Challenges have been the core of the OSCEdays in the past. In a challenge a person, project or company presents and prepares a question or problem and invites people to help solving it. This often needs facilitation. Try to make sure there is good documentation of the problems and solutions afterwards. To get inspiration for challenges have a look here (formats) and here & here(content)

Ok. With this you should have some ideas what will or might happen at your event.

Some Helpful Resources

Pointers and resources for organizing and communicating your event.

• Funding: There are plenty of options how to fund an OSCEdays event: Sell tickets, try to find sponsors, apply for grants. Practical tips and resources that might help you to fund your event are collected and shared here.
  
• OSCEdays Graphic Design Files: We share all OSCEdays graphic designs under open licenses and in editable formats. You can use them and adapt them as you like. Many did in the past and created really beautiful remixes and additions to the available graphics. Have a look into our public graphic design folder.
  
• Video: In the °OSCE TV° category on our forum you can find tutorials how you can document and connect your event with video streamings.

Sign Up! How To Register Your Event

To get your event officially on the map we like you to register it by creating a topic about on our forum. With this you become visible on the global level and a start is made to connect your local activities to the global community.

The forum might look complicated at first but it isn’t. And we have an easy to follow step by step guide for registering your event. Continue here!

In that topic you will also find some suggestions how to make your local community use the forum to share information and collaborate with other cities. Start here!

Reprinted from oscedays. Find the original post here!

IMAGE CREDITS: 18L Module, by Nikusha Chkhaidze, CC-BY-SA; Bee, by Jon Sullivan, Public Domain; Mushrooms, by Dax & ZeroWasteLabs.Com; Open Structures Part, by Lukas Wegwerth, CC-BY-SA; Cargo, by The City Is Open Source, CC-BY-SA; Beer, by The City Is Open Source, CC-BY-SA; Make It Circular, by OSCEdays, CC-BY-SA; Biohof_arche_5012, by: Arche Zürich, CC-BY-SA; Extruder, by Precious Plastic, CC-BY-SA

The post OSCEdays Call For Local Organizers appeared first on P2P Foundation.

“You never change things by fighting against the existing reality. To change something, build a new model that makes the old model obsolete.”- Buckminster Fuller

Ruth Gordon: In recent years there’s been a global awakening to the momentous choice humanity now faces: do we cling to the old system and choose extinction, or create a new system that grants us a future worth living?

Movements such as Standing Rock, Extinction Rebellion and Fridays for Future are giving voice to the widespread longing for a tenable alternative to capitalism – our urgent need for new, regenerative ways of living: systems of life that use clean renewable energy, restore ecosystems, and re-position human beings as nurturers of social networks that enable us to be caretakers for the Earth.

In Fridays for Future, the weekly youth strikes kick-started by Greta Thunberg’s solo action of protest, a new generation are questioning the apathy of the societies they’ve been born into, marching under the slogan “System Change, Not Climate Change.” They are loudly demanding that we wake up, pull ourselves back from the brink of catastrophe, and put our energies into co-creating a system of life that can avert climate disaster.

The success of Extinction Rebellion, “a revolution of love, deep ecology and radical transformation,” is partly due to the ways in which their vision of building such a regenerative culture guides their methods of organization. It was the integrity of their commitment to nonviolence and the functioning support systems that emerged among members that made it so difficult for the police to make arrests during the recent ten days of protest in the UK.

Those who thronged the streets were nourished by the actions they took part in, which were creative and joyful. This led to results, with the UK Parliament declaring a climate emergency. It remains to be seen whether this will really influence decision-making in the UK, but it’s further proof that nonviolent action sustained by networks of real solidarity can create change.

Standing Rock set a precedent for this form of holistic activism. It was one of the most diverse mass political gatherings in history, hosting such historic scenes as US army veterans asking forgiveness from Native American elders. Its unique power to gather together Indigenous peoples, environmentalists, spiritual seekers and ordinary Americans was a tribute to the depth of intention at its core – people took a stand for life itself, for the water, for the sanctity of the Earth. It showed how a global cry of outrage can be transformed into a healing convergence for life.

Although President Trump’s executive order to go ahead with the pipeline was eventually passed and the camp violently evicted, the story did not end there. Resistance continues at Standing Rock, and its example has inspired many other water protectors to stand up in movements around the world. But how can we create a worldwide and permanent shift to regeneration in every sphere of life?

What could a regenerative culture look like?

In 2017, when members of the Tamera Peace Research and Education Center in Portugal heard about the resistance at Standing Rock, they accompanied the protest with prayer and reached out to its leaders in solidarity. This exchange led to the initiation of the annual “Defend the Sacred” gatherings, which foster a network of exchange and support among activists, ecologists, technologists and Indigenous leaders who share the vision of creating a regenerative cultural model as a response to the global crisis.

Tamera is an attempt by Europeans to restore community as the foundation of life, with the vision of seeding a network of such decentralized autonomous centers (known as Healing Biotopes) right across the world. Creating solidarity between diverse movements and projects requires deep investigation of the human trauma that so often creates conflict and derails attempts at unification. This is why Defend the Sacred gatherings focus on healing trauma through consciousness work, community building, truth, and transparency. The goal is to create bonds of trust among people that are so strong that external forces will no longer be able to break them.

The leaders of the gatherings know that we can’t create a regenerative culture solely by trying to ‘smash capitalism.’ Instead, we need to understand and heal the underlying disease that generates all such systems of oppression. This disease can be described as the Western sickness of separation from life, or “wetiko,” as it was named by the North American Algonquin people. Martin Winiecki (the gatherings’ co-convenor) describes it like this:

“‘Wetiko,’ literally ‘cannibalism,’ was the word used by the Indigenous peoples to describe the disease of white invaders. It translates as the alienated human soul, no longer connected to an inner life force and so feeding on the energy of other beings.”

Wetiko is the psychic mechanism that keeps us trapped in the illusion that we exist separately from everything else. Within the isolated selfish ego, the pursuit of maximum personal gain appears to be the goal and meaning of life. Coupled with the chronic inability to feel compassion for the lives of other beings, violence, exploitation and oppression are not only justified, but appear logical and rational. If we resist only the external effects of wetiko, maybe we can win a victory here or there, but we can’t overcome the system as a whole because this ‘opponent’ also sits within ourselves. It is from within that we constantly feed and support this monstrous system.

An important part of healing wetiko relates to healing our interracial wounds. It’s significant that Defend the Sacred was initiated in Portugal – the place from where so many perpetrators of genocide and slavery in the Americas and Africa set out. A new path towards a nonviolent future will emerge from creating spaces where we can acknowledge our violent past and gain insight about what we have done as a collective. Such spaces offer the possibility of finally stepping out of the futile pattern of oppression, guilt and blame.

Tangible visions of the future.

In a recent co-written book, Defend the Sacred: If Life Wins, There Will Be No Losers, participants in the gatherings offer a mosaic of short essays that present their shared vision, along with many different ways to put it into practice. These include ending fossil fuel dependence, healing natural water cycles in cooperation with ecosystems and animals, transforming economic structures from systems of extraction to systems of giving, re-centering the voice of the feminine, creating a planetary network of solidarity and compassion, and anchoring everything in spiritual connection with the Earth as a living organism.

Supporting the transition away from fossil fuels, some members of the group are developing decentralized alternative technologies based on solar energy, while others are creating open source blueprints that enable people without specialist knowledge to construct simple plastic recycling machines all over the world.

Continuing the work of Standing Rock, the last two gatherings focused on thwarting oil drilling threats in Portugal, and each included an aerial art action in which participants used their bodies to form giant images alongside messages to “Stop the Drilling.” These actions strengthened the growing resistance in Portugal to fossil fuel extraction, which won a significant victory in October 2018 when the oil companies involved announced that they were voluntarily withdrawing all plans to extract oil in the country.

The group is also working on an approach to climate change that goes beyond the mechanical question of carbon reduction or balancing inputs and outputs, to one that views the Earth as a living whole whose ‘organs’ all need to be intact for life to flourish. A key part of this approach is the widespread restoration of ecosystems through creating Water Retention Landscapes (a method of sculpting the land to help it absorb and retain rainwater where it naturally falls). Such landscapes heal natural water cycles, which in turn can rebalance the climate and protect forests from the increasing risk of wildfires.

Another central aspect of the group’s work is to create social systems that both support the revival of feminine power and reestablish a basis of mutual support between the masculine and the feminine. Since overcoming patriarchy cannot be achieved by simply demanding change, this means creating forms of human co-existence that do not replicate patriarchal structures, but, as Monique Wilson puts it (another contributor to the book and coordinator of One Billion Rising), instead allow women to rediscover solidarity and “remember their abilities to heal, to teach, to create and to lead.”

Imagine what would happen if all the separate movements for climate justice, racial justice, ending sexual violence and developing new forms of economy could unite around a shared spiritual center, just as they did at Standing Rock. Imagine if, drawn together by their love of life and their commitment to protecting our home, the Earth, they could come together to articulate a shared vision for a future that is more compelling to people than remaining in the current broken system. This is what our planet needs now.

To join this year’s Defend the Sacred gathering from August 16–19, please click here.

For more information on our new book, Defend the Sacred: If Life Wins, There Will Be No Losers, please click here.

Reprinted from opendemocracy. You can find the original post here!

Featured image: Aerial art action during Defend the Sacred in Portugal, 2018. | Tamera Media. All rights reserved.

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In this final talk of the session Blockchain Technology Beyond Bitcoin at Lift16, Primavera De Filippi explored the possibilities that live at the intersection between the blockchain and art, society and work, imagining what the future might look like when creative people use the full power of this technology. Hold on to your hats and embark on a journey into the future!

Recorded on February 11, 2016, in Geneva. Reposted from LiftConference/youtube.com

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Charts the strategic thinking behind the movements challenging neoliberal globalization.

A Movement of Movements charts the strategic thinking behind the mosaic of movements currently challenging neoliberal globalization. Leading theorists and activists—the Zapatistas’ Subcomandante Marcos, Chittaroopa Palit from the Indian Narmada Valley dam protests, Soweto anti-privatization campaigner Trevor Ngwane, Brazilian Sem Terra leader João Pedro Stedile, and many more—discuss their personal formation as radicals, the history of their movements, their analyses of globalization, and the nuts and bolts of mobilizing against a US-dominated world system.

Explaining how the Global South and the experience of indigenous peoples have provided such a dynamic and practical inspiration, the contributors describe the roles anarchism and direct democracy have played, the contributions and limitations of the World Social Forum at Porto Alegre as a coordinating focus, and the effects of and responses to the economic downturn, September 11, and Washington’s war on terror. Their statements, at once personal and visionary, offer a dazzling new insight into the political imagination of the global resistance movements.

Available here: https://www.versobooks.com/books/170-a-movement-of-movements

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12.00pm, Thu 23 May 2019 – 6.00pm, Sat 3 August 2019

Arts Catalyst
74-76 Cromer Street
London
WC1H 8DR

FURTHER INFORMATION

Free, no need to book

we-are-in-this together-but-we-are-not-one-and-the-same” — Rosi Braidotti

Towards the Planetary Commons is a new exhibition investigating agency and autonomy in the face of global ecological crises. Encompassing artist film, an evolving installation and a programme of talks and workshops, the programme reflects on different ways of living and how new knowledge can emerge from struggles against current ecopolitical challenges.

Part I
Showing Marwa Arsanios: Who’s Afraid of Ideology? Part I (2017) and Who’s Afraid of Ideology? Part 2(2019)
23 May – 6 July 2019 | Preview: Wednesday 22 May, 6.30pm 

Part II 
Showing Paloma Polo: The earth of the Revolution (2019) 
11 July – 3 August 2019 | Preview: Wednesday 10 July, 6.30pm 

Neoliberal policies imposed on communities of humans and non-humans reinforce strategies of land grabbing and monoculture, threatening the land and its biodiversity. Whilst corporations and governments alike remain removed from accountability for pollution, natural resource extraction and displacement of entire communities, across the world, in regions such as the Philippines and Kurdistan, people are collectively adopting new modes of decision-making and self-governance through approaches inspired by eco-feminism, class struggle and planetary commoning practices. 

In one room of the exhibition is a rotating programme of artist films by Lebanese artist Marwa Arsanios and Spanish artist Paloma Polo, all of which are presented for the first time in the UK. 

In Who’s Afraid of Ideology? Part I (2017) Arsanios addresses forms of self-governance and knowledge production that have emerged from the autonomous women’s movement in Rojava. Shot in the mountains of Kurdistan and through recorded testimony, the film tracks the practical work of the movement – how to use an axe, how to eat fish within its biological cycles of production, when to cut down a tree for survival and when to save it. It explores how individuals come to a conscious participation in the movement; how they become part of the guerrilla, highlighting group learning as essential to the movement itself. In the film, the soundtrack of testimonies, analyses, and critical histories from those within and in proximity to the movement are edited together in a single, solid density. In Who’s Afraid of Ideology? Part 2 (2019) Arsanios focuses on the ecofeminist groups that form part of the movement, honing in on the alliance between communities of women, nature and animals and problematising the care roles ‘naturally’ assigned to women. 

The second phase in the programme, will see artist Paloma Polo’s The earth of the Revolution (2019) premiered for the first time. Emerging from Polo’s research in the Philippines, cultivated over three years, and during which time the artist located herself at the heart of the ongoing democratic struggles in the region – a struggle in which marginalised countryside communities are actively fighting for democratic and progressive transformations, emancipation and the common good – this new work offers viewers a glimpse into the political practices that underlie the revolution. Segmented into scenes, the film closely follows the guerrilla as they go about their everyday tasks, from lessons and habitual meetings, reporting and assessments to personal conversations and confidences, moments of solitude and rest. Blurring the distinctions between documentary and artist film, The earth of the Revolution seeks to expand our understanding of how revolution manifests itself in a contemporary context, reflecting on some of the positive human elements and processes that might arise from such conflicts. 

Arts Catalyst’s second space will take the form of a ‘living room,’ an evolving installation showcasing case studies that emerge from the programme, presented within the framework of a modular environment designed by artist Lorenzo Sandoval. Works by collective practice They Are Here, artists-in-residence throughout 2019, will be presented alongside Sandoval’s installation. They Are Here draw from research over the past two years into Wardian Cases, a botanical container developed in the early 19th Century to transport plants across great distances. Prototypes for New Wardian Cases (2019) are material structures modelled on non-European architectural histories that function as a form of speculative design. In the context of the public programme, They Are Here will present a live-mix of their new audio-visual work, BRUNO, an enveloping, free-ranging meditation on the relationships between ecology, migration and the urban environment. 

Towards the Planetary Commons is part of Arts Catalyst’s Test Sites programme, an ongoing co-inquiry exploring the rapid transformations in human and non-human lives caused by environmental change. Featuring works by international artists, this next phase in the project opens up the programme to broader planetary perspectives. An accompanying programme of talks, conversations and workshops will be announced soon via Arts Catalyst’s website.

Image: Paloma Polo: Still from ‘The earth of the Revolution’ (2019), courtesy the artist

Reposted from the Arts Catalyst website: https://www.artscatalyst.org/towards-planetary-commons-reimagining-infrastructures-autonomy

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Let’s just consider concert production as a commons. 

In western Massachuetts, where I live, Pioneer Valley Jazz Shares represents a creative mashup of the CSA farm model (community-supported agriculture) with concert production. Instead of paying upfront for a season’s supply of vegetables, people pay for a September-June season of ten jazz concerts. It’s like a subscription model but it’s more of a community investment in supporting a jazz ecosystem. Talented musicians get to perform, fans get to experience some cutting-edge jazz, the prices are entirely reasonable for everyone, and a community spirit flourishes.

As the group explains:

Our members purchase jazz shares to provide the capital needed to produce concerts with minimal institutional support. A grassroots, all-volunteer organization, we are a community of music lovers in Western Massachusetts dedicated to the continued vitality of jazz music. By pooling resources, energy and know-how, members create an infrastructure that is able to bring world-class improvisers to our region.

Cofounders Glenn Siegel and Priscilla Page decided to launch Jazz Shares after realizing that there were many more jazz musicians in the region than there were commercial venues to support them. As a longtime concert producer at the Fine Arts Center at the University of Massachusetts, Amherst, Siegal lamented, “Each season I would receive many more worthy gig requests than I could honor. With a limit on how many University concerts I could produce each year (six), and without the personal resources to just write checks, I got tired of saying ‘Sorry, no’ to some of my musical heroes. I knew there must be another way to bring these great musicians to town.”

As an economist might put it, there was a market failure (demand did not induce an adequate supply). So commoning came to the rescue! 

Approximately 95 fans pay $125 to underwrite ten local jazz concerts a year in a variety of regional venues – colleges, clubs, performance spaces. Business sponsors and single-ticket sales augment these revenues. But it’s not just about the money. It’s about building a community through mutual aid and money-lite commoning. As reported by New England Public Radio, Siegal and Page have been known to cook for visiting performers. Sometimes Jazz Share members pick up musicians at the train station and make food for the artist receptions following each performance. 

The share-model is arguably the secret to presenting sometimes-challenging music. The shares enable performers to be artistically authentic and venturesome. They can improvise in bolder ways than would be possible in conventional commercial venues, and fans can enjoy the results. For example, one quartet included a bassoonist, which is not usually heard in jazz performances. Other artists report that they feel free to explore their artistic frontiers.

The whole setup also changes the audience. As Siegel explains, “Although many of our shareholders do not know who Karl Berger is, most have an open mind and an adventurous attitude. Because our audience expects to be surprised, we can expose them to new experiences. Although we attempt to have balance in our programming, the dilemma facing most presenters of not wanting to offend or get too far ahead of audience tastes does not affect us.”

Now in its seventh season, Jazz Shares has built a sociable community of jazz fans who might otherwise remain isolated at home. Local saxophonist and composer Jason Robinson credits Jazz Shares for creating a very special musical culture in the region: “Jazz Shares does special things for our local community that [don’t] exist in Boston. It barely exists in New York. It’s something that’s quite unique across the country.”

Glenn Siegal explained how Jazz Shares has engendered a very special cultural ecosystem: “Just as plants are dependent on the sun, clean water and healthy soil to thrive, the music needs paying gigs and an appreciative audience to reach full flower. Pioneer Valley Jazz Shares is helping to build that rich inch of topsoil that stands between us and a barren cultural landscape.”

Sounds a lot like commoning to me!

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