They must be putting some good acid in the punchbowl at Zucchini Park.
What do the people at #OccupyWallStreet actually want? What are their demands? For many people, this is THE question.
So let me answer it. What they want… is to do exactly what they are doing. They want to occupy Wall Street. They have built a campsite full of life, where power is exercised according to their voices. It’s a small space, it’s a relatively modest group of people at any one time, and the resources they command are few. But they are practicing the politics of place, the politics of building a truly public space. They are explicitly rejecting the politics of narrow media, the politics of the shopping mall. To understand #OccupyWallStreet, you have to get that it is not a media object or a march. It is first and foremost, a church of dissent, a space made sacred by a community. But like Medieval churches, it is also now the physical center of that community. It has become many things. Public square. Carnival. Place to get news. Daycare center. Health care center. Concert venue. Library. Performance space. School.
Few people, though an increasing number daily, have actually taken the time to go through a general assembly, to listen to what the people at #OccupyWallStreet actually want. General assemblies are the consensus-oriented group conversations at the heart of the occupations, where endlessly repeating the speaking of others is the painstaking and frustrating way that the group comes to make decisions. I spoke with a very experienced older DC hand who told me that he hasn’t been because he doesn’t have the patience of the young. This is as different a way of doing politics as distributed computing was to the old world of mainframes. So it isn’t surprising that the traditionalists are reacting as perplexed and dismissive of this new style of politics as the big iron types were with the rise of PCs.
I have been through a few general assemblies now, and they are remarkable because the point of the assembly is to truly put listening at the heart of decision-making. There’s no electronic amplification allowed in Zuccotti Square. So the organizers have figured out an organic microphone system. A speaker says a half a sentence, everyone in earshot repeats, until the whole park can hear that half a sentence. Then the speaker says another half a sentence. People use hand signals to indicate approval, disapproval, get a move on, or various forms of objections and clarifications. During these speeches, speakers often explicitly ask for more gender and racial diversity, which is known as “progressive stacking”.
At first it’s extremely… annoying. And time-consuming. But after a few hours, it’s oddly refreshing. I felt completely included as part of a community forum even though I had not been a speaker. But what I realized is that the act of listening, embedded in the active reflecting of what the speaker was saying, created a far richer conversational space. Actually reflecting back to one another what someone just said is a technique used by therapists, and by pandering politicians. There is nothing so euphoric in a community sense as truly feeling heard. That’s what the general assembly was about, not a democracy in the sense of voting, but a democracy in the sense of truly respecting the humanity of everyone in the forum. It took work. It took patience. But it created a communal sense of power.
This dynamic is why it’s so hard for the traditional political operators to understand #OccupyWallStreet. It must be an angry group of hippies. Or slackers. Or it’s a revolution. It’s a left-wing tea party. The ignorance is embedded in the questions. One of the most constant complaints one hears in DC about #OccupyWallStreet is that the group has no demands. Its message isn’t tight. It has no leaders. It has no policy agenda. Just what does “it” want, anyway? On the other side of the aisle, one hears a sort of sneering “get a job” line, an angry reaction to a phenomenon no one in power really understands. The gnashing of teeth veers quickly from condescension to irritation and back. Many liberal groups want to “help” by offering a more mainstream version, by explaining it to the press, by cheering how great the occupation is while carefully ensuring that wiser and more experienced hands eventually take over. These impulses are guiding by the received assumptions about how power works in modern America. Power must flow through narrow media channels, it must be packaged and financed by corporations, unions, or foundations, it must be turned into revenue flows that can then be securitized. It must scale so leaders can channel it efficiently into the preset creek bed of modern capitalism. True public spaces like this one are complete mysteries to these people; left, right, center in America are used to shopping mall politics.
Matt was born in 1978, so he doesn’t remember the Sixties. Otherwise he might recognize some of the recycled ideas. All they need is some love beads and a few psychedelic VW mini-vans and they would fit right in Haight-Ashbury circa 1966.
OWS is dependent on the capitalistic society they reject. The protesters are not producing or earning anything. They are being supported by other people (parents, sympathizers) who work for wages. Cut off the flow of support and the protest would fold within a couple days.
They also make use of hi-tech toys and an infrastructure of electricity, cellular, Wi-Fi and internet that was built by capitalism. At least the hippies moved to communes where they grew their own food and supported themselves.
As for new political paradigms, I have yet to see anything worthwhile emerge from these “general assemblies” and “consensus-oriented group conversations.” Matt watched them spend hours discussing the issues of whether to accept endorsements (along with pledges of food) from a nurses’ union and a group of drag queens. Not surprisingly they accepted the endorsements.
BTW – Someone should tell Matt that Riverdaughter said it’s not just young people.
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