I began to get to this in my post on health care and cooperatives, and
governmental
reform but I think
it’s important to get to this point in its own post.
I guess what I’ve been gunning at (whether or not I realized it) is,
“the shape of social/political change” in the contemporary world. What
does change look like? What mechanisms can we use to create change? How
do the existing ways that we think of revolutionary change fail to
address the world we live in?
Samuel R. Delany, in his essay(s) Time Square Red, Time Square Blue
presents what he calls “Contact” a potential instrument of social
reform, of social “activism.” Contact, boils down to unstructured,
seemingly random, intermingling of people in urban contexts. He argues
for direct relationships, for an increase in cross-class cross-race
relationships, by avoiding “gentrification” and social segregation.
And he illustrates the efficacy of these methods with a number of pretty
effective examples.
When I read this the first time, as well as the second and third, I
thought remember thinking “wow, that was the first social critique
I’ve read that not just presents an overwhelming critique of a cultural
phenomena (gentrification, the sequestering of public sexuality) but
that also presents a mechanism for social change.”
The problem with presenting mechanisms to promote social and political
change is that the details are incredibly difficult to clarify, and
it’s easy to present a valid critique without presenting an idea of how
to effect change. It’s easy to call for action, and leave the nature of
that action up to the in-the-moment activists. It’s far too easy to
point out a social problem, even a superstructural issue, and then
default to the methodology of previous generations (and issues,) to
attempt to solve the problem. Here’s an example:
We see a lot of “recursion to Marxist-inspired methodology,” without
much (I’d say) thinking about the industrial/material implications of
Marx. This happens, to varying degrees in a number of areas: I think in
some more casual Marxist-Feminism, in (some) environmental movements,
and other movements that present “revolutionary social/political”
critique. Revolutionary moments are indeed important times for some
renegotiation of social values and systems, but it’s too easy to say
“after the revolution….” and get all misty eyed, and forget that
the critique at hand has very little to do with the disconnect between
the ownership of resources, labor, and social power.
Furthermore, I think there are a lot of contemporary civil rights
movements (Gay and Lesbian, Women, Immigrant) that refer back to the
American Civil Rights Movement in a way that ignores the complexities of
the current issue, or the complexity of the earlier issue. In any case,
interlude over, I think I’m gunning for a way to get past this trap of
casting contemporary struggles in the methodological terms of past
struggles.
My contention is that in the next, 20 or 30 years the biggest force
of social change won’t be (exactly:) the mustering of revolutionary
regiments, it won’t be about who we elect to legislatures and executive
offices, it won’t be about where we march; but rather, about the
communities we form, about the relationships we develop in these
communities.
But tycho, I know you’re interested in communities, but
*revolution?*
Indeed, it’s a stretch, but here’s the argument: when people get
together, we make things. We see this in free software, we see this
in start-ups, we see this in fan communities on the Internet. This
production, is going to be an increasingly important part of our
economic, political, and social activity, and the conversations the
cross-class contact that occurs when people get together to work on
something of common interest. Communities are the substrate for the
transmission of ethical systems, and are the main way in which
ideologies are transmitted to people. This is all incredibly important.
But tycho, materialism isn’t dead, you’re ignoring *things* which
continue to have great importance!
Technology won’t make material things matter less at least in the way
that this statement assumes. What technology will almost certainly do
is make it possible for fewer people to do the work that once required
required great infrastructure and capital outlay. Technology will allow
us to coordinate collaboration over greater distances. Technology will
lower the impact of large economies of scale on the viability of
industries (smaller production runs, etc.) The end result is the things
that take huge multi- and trans-national institutions (corporations) to
produce today, could potentially be the domain of much smaller
cooperatives.
We’ll realize, I think only somewhat after the fact, that the world has
changed, and all the things that we used to think “mattered” don’t
really. And I think, largely, we can’t plan for this. The “work”
ahead of is, is to make things do work with other people, to
collaborate and draw connections across traditional boundaries (nations,
class, race, discipline, gender, skill sets), in the present and let the
future attend to itself. These kinds of ad-hoc institutions are already
forming, are already making things. And that’s incredibly cool.
Thoughts? I need to improve the history section of this, a good bit, and
come up with more examples of the kinds of communities that exemplify
this kind of organization, but this is a start.