swear i’ve heard of him before.. but here he is via share from Michel:
living on the edge of unsustainable debt
10 min – if you give someone money – and they can decide what to do
an adult policy rather than a paternalistic policy
11 min – we’ve got to the point where we pay people to check whether others are not working.. that’s crazy
11 min – with basic income – you don’t need a huge admin – no need to cheat.. no way to cheat
started with thomas payne 1795
15 min – that’s the point: basic income is a freedom income… people don’t realize it. the collective happiness that is wasted
18 min – it’s a fantastic system if it’s for everyone
19 min – people start wondering.. that means they are thinking.. then they become aware
2016 – switzerland voting on it.. closest country to getting it
21 min – when basic income is a fact.. then you can start to wonder what you want to do
need for people experiment to be no strings attached money so people don’t think about money..
22 min – many people don’t think for themselves.. they resign themselves to the argument.
23 min – too much in the way – policy ness
33 min – the money will not disappear
i don’t think we need anymore pilots to see what can be done with it – nambia should be that example
universal needed to avoid migrations
policy in the way.. and the above – migration ness
34 min – but ed different
35 min – the guys that calculated it
37 mi – great they’re figuring it all out – but we’re talking money here. paper. no need. no? we have to dissolve things we’ve created.. that aren’t boding us well.
money less ness
41 min – basic income doesn’t exclude.. it’s not a class struggle. it’s about humans.
42 min – spot on – the system needs to change as well..
45 mi – don’t wait for leader to say – this is how it works
46 mi – basic income worldwide
not doing it is not feasible.. because we know… – ronald
46 min – when any problem comes up to confront new ideas.. the biggest challenge for people is to open their minds – guy
Why Europe’s Precariat Needs A Basic Income
6 min – every age has had its stupidity in what is work and what is not work – 2oth century the worst
8 min – all the activities that we regard as vital to human beings are marginalized and disappear – they don’t count as work.. fed through into 2015 – a disgrace on our collective imagination
we’re going through a global transformation.. – 1944 – polyani – http://en.wikipedia.org/wiki/Karl_Polanyi – period of disembodiment – give up what matters to people for the sake of the market.. re-embed society with new systems.. notice new systems… his was a model of laborism
11 min – last 30 yrs – into neoliberalism – global transformation – commodification/privatization/individualization/.. highly competitive.. dismantling of all institutions of social solidarity.. why – because they stand against the market
13 min – traditions of apprenticeships – ethics et al.. thrown away with the markets.. and the firm.. the unbundling..
17 min – old income distribution system has broken down
20 min – plutocracy, elite, solariat, profisions, prolitariat, procariat, underclass
the precariat is not the underclass. the procariat is wanted by this system.. this class is growing and nobody is speaking for it
1 – people habituated/subjected to unstable labor/living
2 – no occupational identity – that flitting – from having to do a lot of work for labor – off and on work – so have to worry about time all the time – the precariatized mind – don’t know the best thing to be doing.. so never quite satisfied.. produces and existential insecurity
3 – expected to have a level of education greater than the level of labor you’ll get
face a life on constant uncertainty.. living on the edge of unsustainable debt.. – the bag lady’s syndrome..
31 min – precarity traps.. months.. applying/filling in forms in order to get some meager benefit..
34 – being reduced to being supplicants – somebody who has to ask.. beg.. you have unaccountable authority over me
36 min – the 4 a’s – 1\anomie – trapped 2\alienation 3\ anxiety 4\anger – and that anger is growing daily and strongly
it is divided.. almost at war with itself..
40 min – 3 things for transformation to happen
1) mass needs to recognize selves.. ie: i’m not ashamed, i’m part of the precariat
2) struggle for representation…
3) struggle for redistribution..
5 assets precariats are after: 1\ security 2\ control of time 3\ quality space – access to the commons 4\ education 5\ income
49 min – noam
51 min – only thing that will work – basic income – payment as a right –
57 min – people with basic security – they work more not less… they work better.
59 min – 9 villages in india… 6000 people.. (2009) – result is book that came out yesterday… a transformative policy for india
1:04 – what is lacking at the moment is the political will to try it
1:14 – nothing sacrosanct about the old model..
the energy is coming…
Guy Standing, FAcSS (born 9 February 1948) is a British professor of Development Studies at theSchool of Oriental and African Studies (SOAS), University of London, and co-founder of the Basic Income Earth Network (BIEN).
Standing has written widely in the areas of labour economics, labour market policy, unemployment, labour market flexibility, structural adjustment policies and social protection. His recent work has focused on the emerging precariat class and the need to move towards unconditional basic income and deliberative democracy.
Standing’s best-known book is The Precariat: The New Dangerous Class, published in 2011. In it, he blames globalisation for having plunged more and more people into the precariat, which he analyses as a new emerging social class. According to Standing, the precariat is not only suffering from job insecurity but also identity insecurity and lack of time control, not least due to workfare social policies.
Standing describes the precariat as an agglomerate of several different social groups, notably immigrants, young educated people, and those who have fallen out of the old-style industrial working class.
Standing calls on politicians to make ambitious social reforms towards ensuring financial security as a right. He argues for an unconditional basic income as an important step to a new approach. If politicians don’t take the relevant decisions, he predicts a wave of violence, anger, and the rise of far-right parties.
fb share by Michel
The Corruption of Capitalism ..review – work matters less than what you own
Standing shows in relentless detail how the institutional architecture of modern capitalism is geared to benefit rentiers. When cancer drugs are overpriced, it’s because monopolies in the form of patents are granted to private “owners” of inventions, who get rent from their manufacture. When governments break trade agreements, they can be sued, generating income for the litigating company. When you use Airbnb, you’re not part of the sharing economy but of “platform capitalism”, a term Standing uses to describe how digital platforms act as labour brokers, extracting rent from every transaction (often 20%, sometimes more).
via Michel fb share – why precariat needs deliberate democracy – article from 2012
The precariat consists of millions with insecure jobs, housing and social entitlements. They have no occupational identity, and do not belong to any occupational community with a long-established social memory giving an anchor of ethical norms. Being urged to be ‘flexible’ and ‘employable’, they act opportunistically. They are denizens, not citizens, in that they have fewer rights than citizens.
There are three ‘varieties’ of precariat, all detached from old political democracy and unable to relate to twentieth-century industrial democracy or economic democracy. The first variety consists of those drifting from working-class backgrounds into precariousness, the second consists of those emerging from a schooling system over-credentialised for the flexi-job life on offer, and the third are migrants and others, such as the criminalised, in a status denying them the full rights of citizens. Each has a distinctive view on life and society.
….. It is not represented in any existing class-based political party and cannot relate to fixed workplaces, the pillar of twentieth-century industrial democracy.
The precariat is not an underclass. If it were, one might dismiss it as a fringe, consisting of misfits who can be treated as suffering from social illnesses, to be ‘re-integrated’ into society. Governments have been tempted to treat it this way. ..
Nevertheless, part of the precariat is drifting into a lumpen precariat, unable to survive in a milieu of precarious jobs, many drifting into gangs, or becoming ‘bag ladies’ or addicts of some kind. …And it is a dangerous class precisely because all varieties are disengaged from twentieth-century political discourses. They are ready to listen to other voices.
In that context, if a re-embedding phase of the global transformation is to occur, a political strategy will be needed to provide new forms of regulation and social protection that favour the precariat, along with new *mechanisms for redistributing the key assets of society. In all three respects, the neo-liberal cupboard is bare.
The ability to raise money and to employ public relations specialists, who can repackage a voice and an appearance, and produce sound bites and body language, is not just part of the commodification of politics; it thrives on political infantilisation of the populace.
resonating with dougald‘s share this day.. on how to use 3 languages.. perhaps we disengage from that.. as irrelevant to humanity..
erosion of what the ancient Greeks called schole, meaning learning (schooling) and leisure, defined in terms of deliberative participation in the public sphere, the polis. The problem is that the precariat is neither prepared for schole – instead being offered commodified schooling that de-emphasises culture, history, art and subversive knowledge – nor energised or motivated to participate in political life. Instead, it is supposed to labour flexibly, to shop, to consume and to play.
Those in the precariat must do a disproportionate amount, even though politicians disparage them as suffering from ‘a culture of worklessness’.
interpretive labor ness
there is intense competition between demands on time, with incessant pressure to labour, to work-for-labour and to consume. To be lazy is a modern sin. This is a route to societal stress, a materialistic madness. All great cultures have needed people to have time for laziness. Aristotle was the first to enunciate this, saying that aergia (laziness) was essential for schole. *We need to struggle for both.
no more earn a living ness
People pressured to labour, and to work-for-labour, find themselves spent mentally. Meanwhile, market society offers limitless play or entertainment, passive uses of time, much in front of electronic screens. It is a modern version of the ‘bread-and-circus’ existence for today’s plebs. Let them watch football and avatars!
This means more than putting token ‘community leaders’ on boards. It must be a collective democratic voice.
While the *grants should be unconditional and universal, there should be **one moral condition. On registering for entitlement to the grant, a person should sign a moral commitment ***to vote in national and local elections and ****to participate in at least one local meeting each year, at which all recognised political parties could be represented and be quizzed by the public.
**one req for the day (two convos)
***to talk to self for 3 min
****to hang with fam/tribe 30 min everyday
Scott Santens (@scottsantens) tweeted at 2:21 PM on Tue, Jan 03, 2017:
2017 is not messing around. Looks like India is set to announce #basicincome as the way forward. And they’re right. https://t.co/inND9we9R6 https://t.co/4ydgjMrwFM
Professor Guy Standing, an economist who co-founded advocate group Basic Income Earth Network (BIEN) in 1986, told Business Insider that the Indian government will release a report in January which says the idea is “feasible” and “basically the way forward.”
He also says the scheme also turned out some unexpected results.
“The most striking thing which we hadn’t actually anticipated is that the emancipatory effect was greater than the monetary effect. It enabled people to have a sense of control. They pooled some of the money to pay down their debts, they increased decisions on escaping from debt bondage. The women developed their own capacity to make their own decision about their own lives. The general tenor of all those communities has been remarkably positive,” he said.
michel fb share
“It is intellectually excusable for those on the political right to want to restrict the meaning of work to labour, or income-earning activity. It is inexcusable for those on the political left to do so. Social democrats are paying a heavy political price for having done so throughout the 20th century. They fell into their own political trap, putting the notion of Full Employment on a pedestal, when that meant little more than maximising the number of people in labour, in positions of subordination to bosses.
Unless the left can escape from the folly of equating labour with work, they will continue to haemorrhage support and drift into the political margins. Why should putting as many people in ‘jobs’ be construed as defining progressive politics?
Social democrats, who have based their politics on labour, should be reminded that the objective of employment stability, or security, was originally advocated by employers in the mid-19th century, not workers’ representatives.”
If you spend six hours a day caring for an elderly relative, that in social democratic and neo-liberal parlance is not work. If you spend three hours a day looking after somebody else’s elderly relative for a wage, that is called work, you are elevated to decency as an ‘employee’, and you are likely to be protected in some way by labour and social security laws. This discrimination is absurd.
At this point, one should mention the common social democratic impertinence, the assertion that being in a job gives someone ‘dignity’, ‘status’ and the means of social integration, a sense of belonging in society. I should declare an interest here, perhaps shared by a few readers. I have never felt more dignity or more integrated in society than since I ceased to have a job.
Marx was right in calling labour ‘alienated activity’.
There is no escape from the social democratic trap. In conventional thinking, if you shift from doing a boring job going to an office each day to spending the same time looking after elderly relatives or your local community, economic growth goes down, which is regarded as ‘bad’. If that care work were valued at no more but no less than that office job, the shift would not lower growth. Some of us would wish to be more radical still. But that would be a great start.