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Usually at year’s end, we’re supposed to look back at events just passed—and forward, in prediction mode, to the year to come. But just look around you! This moment is so extraordinary that it has hardly registered. People in thousands of communities across the United States and elsewhere are living in public, experimenting with direct democracy, calling things by their true names, and obliging the media and politicians to do the same.
The breadth of this movement is one thing, its depth another. It has rejected not just the particulars of our economic system, but the whole set of moral and emotional assumptions on which it’s based. Take the pair shown in a photograph from Occupy Austin in Texas. The amiable-looking elderly woman is holding a sign whose computer-printed words say, “Money has stolen our vote.” The older man next to her with the baseball cap is holding a sign handwritten on cardboard that states, “We are our brothers’ keeper.”
The photo of the two of them offers just a peek into a single moment in the remarkable period we’re living through and the astonishing movement that’s drawn in… well, if not 99 percent of us, then a striking enough percentage: everyone from teen pop superstar Miley Cyrus with her Occupy-homage video to Alaska Yup’ik elder Esther Green ice-fishing and holding a sign that says “Yirqa Kuik” in big letters, with the translation—“occupy the river”—in little ones below.
The woman with the stolen-votes sign is referring to them. Her companion is talking about us, all of us, and our fundamental principles. His sign comes straight out of Genesis, a denial of what that competitive entrepreneur Cain said to God after foreclosing on his brother Abel’s life. He was not, he claimed, his brother’s keeper; we are not, he insisted, beholden to each other, but separate, isolated, each of us for ourselves.
Think of Cain as the first Social Darwinist and this Occupier in Austin as his opposite, claiming, no, our operating system should be love; we are all connected; we must take care of each other. And this movement, he’s saying, is about what the Argentinian uprising that began a decade ago, on December 19, 2001, called politica afectiva, the politics of affection.
If it’s a movement about love, it’s also about the money they so unjustly took, and continue to take, from us—and about the fact that, right now, money and love are at war with each other. After all, in the American heartland, people are beginning to be imprisoned for debt, while the Occupy movement is arguing for debt forgiveness, renegotiation and debt jubilees.
Sometimes love, or at least decency, wins. One morning late last month, 75-year-old Josephine Tolbert, who ran a daycare center from her modest San Francisco home, returned after dropping a child off at school only to find that she and the other children were locked out because she was behind in her mortgage payments. True Compass LLC, who bought her place in a short sale while she thought she was still negotiating with Bank of America, would not allow her back into her home of almost four decades, even to get her medicines or diapers for the children.
We demonstrated at her home and at True Compass’s shabby offices while they hid within, and students from Occupy San Francisco State University demonstrated outside a True Compass-owned restaurant on behalf of this African-American grandmother. Thanks to this solidarity and the media attention it garnered, Tolbert has collected her keys, moved back in, and is renegotiating the terms of her mortgage.
Hundreds of other foreclosure victims are now being defended by local branches of the Occupy movement, from West Oakland to North Minneapolis. As New York writer, filmmaker and Occupier Astra Taylor puts it,
Not only does the occupation of abandoned foreclosed homes connect the dots between Wall Street and Main Street, it can also lead to swift and tangible victories, something movements desperately need for momentum to be maintained. The banks, it seems, are softer targets than one might expect because so many cases are rife with legal irregularities and outright criminality. With one in five homes facing foreclosure and filings showing no sign of slowing down in the next few years, the number of people touched by the mortgage crisis—whether because they have lost their homes or because their homes are now underwater—truly boggles the mind.
If what’s been happening locally and globally has some of the characteristics of an uprising, then there has never been one quite so pervasive—from the scientists holding an Occupy sign in Antarctica to Occupy presences in places as far-flung as New Zealand and Australia, São Paulo, Frankfurt, London, Toronto, Los Angeles and Reykjavik. And don’t forget the tiniest places, either. The other morning at the Oakland docks for the West Coast port shutdown demonstrations, I met three members of Occupy Amador County, a small rural area in California’s Sierra Nevada. Its largest town, Jackson, has a little over 4,000 inhabitants, which hasn’t stopped it from having regular outdoor Friday evening Occupy meetings.
A little girl in a red parka at the Oakland docks was carrying a sign with a quote from blind-deaf-and-articulate early-twentieth-century role model Helen Keller that said, “The best and most beautiful things in the world cannot be seen or even touched. They must be felt within the heart.” Why quote Keller at a demonstration focused on labor and economics? The answer is clear enough: because Occupy has some of the emotional resonance of a spiritual, as well as a political, movement. Like those other upheavals it’s aligned with in Spain, Greece, Iceland (where they’re actually jailing bankers), Britain, Egypt, Syria, Tunisia, Libya, Chile and, most recently Russia, it wants to ask basic questions: What matters? Who matters? Who decides? On what principles?
Stop for a moment and consider just how unforeseen and unforeseeable all of this was when, on December 17, 2010, Mohamed Bouazizi, a Tunisian vegetable vendor in Sidi Bouzid, an out-of-the-way, impoverished city, immolated himself. He was protesting the dead-end life that the 1 percent economy run by Tunisia’s autocratic ruler Zine Ben Ali and his corrupt family allotted him, and the police brutality that went with it, two things that have remained front and center ever since. Above all, as his mother has since testified, he was for human dignity, for a world, that is, where the primary system of value is not money.
“Compassion is our new currency,” was the message scrawled on a pizza-box lid at Occupy Wall Street in Zuccotti Park in lower Manhattan—held by a pensive-looking young man in Jeremy Ayers’s great photo portrait. But what can you buy with compassion?
Quite a lot, it turns out, including a global movement, and even pizza, which can arrive at that movement’s campground as a gift of solidarity. A few days into Occupy Wall Street’s surprise success, a call for pizza went out and $2,600 in pizzas came in within an hour, just as earlier this year the occupiers of Wisconsin’s state house had been copiously supplied with pizza—including pies paid for and dispatched by Egyptian revolutionaries.
The Return of the Disappeared
During the 1970s and 1980s dictatorship and death-squad era in Chile, Argentina, Brazil and Central America, the term “the disappeared” came to cover those who were kidnapped, held in secret, tortured and then often executed in secret. So many decades later, their fates are often still being deciphered.
In the United States, the disappeared also exist, not thanks to a brutal army or paramilitaries, but to a brutal economy. When you lose your job, you vanish from the workplace and sooner or later arrive at emptiness in your day, your identity, your wallet, your ability to participate in a commercial society. When you lose your home, you disappear from familiar spaces: the block, the neighborhood, the rolls of homeowners. Often, you vanish in shame, leaving behind friends and acquaintances.
At the actions to support some of the 1,500 mostly African-American homeowners being foreclosed upon in southeastern San Francisco, several of them described how they had to overcome a powerful sense of shame simply to speak up, no less defend themselves or join this movement. In the United States, failure is always supposed to be individual, not systemic, and so it tends to produce a sense of personal devastation that leaves its victims feeling alone and lying low, even though they are among legions of others.
The people who destroyed our economy through their bottomless greed are, on the other hand, shameless—as shameless as the CEOs whose compensation shot up 36 percent in 2010, during this deep and grinding recession. Compassion is definitely not their currency.
The word “occupy” itself speaks powerfully to the American disappeared and the very idea of disappearance. It speaks to those who have lost their occupation or the home they occupied. In its many meanings, it’s a big tent. It means to fill a space, take possession of it, employ oneself, busy oneself, fill time. (In the seventeenth and eighteenth centuries, the verb had a meaning so sexual it fell out of common use.) It describes the state of being present that the Occupy movement’s General Assemblies and tent camps have lived out, a space in which—as Mohamed Bouazizi might have dreamed it—the disappeared can reappear with dignity.
Occupy has also created a space in which people of all kinds can coexist, from the homeless to the tenured, from the inner city to the agrarian. Coexisting in public with likeminded strangers and acquaintances is one of the great foundations and experiences of democracy, which is why dictatorships ban gatherings and groups—and why our First Amendment guarantee of the right of the people peaceably to assemble is being tested more strongly today than in any recent moment in American history. Nearly every Occupy has at its center regular meetings of a General Assembly. These are experiments in direct democracy that have been messy, exasperating and miraculous: arenas in which everyone is invited to be heard, to have a voice, to be a member, to shape the future. Occupy is first of all a conversation among ourselves.
To occupy also means to show up, to be present—a radically unplugged experience for a digital generation. Today, the term is being applied to any place where one plans to be present, geographically or metaphorically: Occupy Wall Street, occupy the food system, occupy your heart. The ad hoc invention of the people’s mic by the occupiers of Zuccotti Park, which requires everyone to listen, repeat and amplify what’s being said, has only strengthened this sense of presence. You can’t text or half-listen if your task is to repeat everything, so that everyone hears and understands. You become the keeper of your brother’s or sister’s voice as you repeat their words.
It’s a triumph of the here and now—and it’s everywhere: the Regents of the University of California are mic-checked, politicians are mic-checked, the Durban Climate Conference in South Africa had occupiers and mic-check moments. Activism had long been in dire need of new modes of doing things, and this year it got them.
A Mouthful of Truth
Before the Occupy movement arrived on the scene, political dialogue and media chatter in this country seemed to be arriving from a warped parallel universe. Tiny government expenditures were denounced, while the vortex sucking our economy dry was rarely addressed; hard-working immigrants were portrayed as deadbeats; people who did nothing were anointed as “job creators”; the trashed economy and massive suffering were overlooked, while politicians jousted over (and pundits pontificated about) the deficit; class war was only called class war when someone other than the ruling class waged it. It’s as though we were trying to navigate Las Vegas with a tattered map of medieval Byzantium—via, that is, a broken language in which everything and everyone got lost.
Then Occupy arrived and, as if swept by some strange pandemic, a contagious virus of truth-telling, everyone was suddenly obliged to call things by their real names and talk about actual problems. The blather about the deficit was replaced by acknowledgments of grotesque economic inequality. Greed was called greed, and once it had its true name, it became intolerable, as had racism when the civil rights movement named it and made it evident to those who weren’t suffering from it directly. The vast scale of suffering around student debt and tuition hikes, foreclosures, unemployment, wage stagnation, medical costs and the other afflictions of the normal American suddenly moved to the top of the news, and once exposed to the light, these, too, became intolerable.
If the solutions to the nightmares being named are neither near nor easy, naming things, describing reality with some accuracy, is at least a crucial first step. Informing ourselves as citizens is another. Aspects of our not-quite-democracy that were once almost invisible are now on the table for discussion—and for opposition, notably corporate personhood, the legal status that gives corporations the rights, but not the obligations and vulnerabilities, of citizens. (One oft-repeated Occupier sign says, “I’ll believe corporations are people when Texas puts one to death.”)
The Los Angeles City Council passed a measure calling for an end to corporate personhood, the first big city to join the Move to Amend campaign against corporate personhood and against the 2009 Supreme Court Citizens United ruling that gave corporations unlimited ability to insert their cash in our political campaigns. Occupy actions across the country are planned for January 20, the second anniversary of Citizens United. Vermont’s independent Senator Bernie Sanders, who’s been speaking the truth alone for a long time, introduced a constitutional amendment to repeal Citizens United and limit corporate power in the Senate, while Congressman Ted Deutch (D-FL) introduced a similar measure in the House.
Only a few years ago, hardly anyone knew what corporate personhood was. Now, signs denouncing it are common. Similarly, at Occupy events, people make it clear that they know about the New Deal–era financial reform measure known as the Glass-Steagall Act, which was partially repealed in 1999, removing the wall between commercial and investment banks; that they know about the proposed financial transfer tax, nicknamed the Robin Hood Tax, that would raise billions with a tiny levy on every financial transaction; that they understand many of the means by which the 1 percent were enriched and the rest of us robbed.
This represents a striking learning curve. A new language of truth, debate about what actually matters, an informed citizenry: that’s no small thing. But we need more.
We Are the 99.999 percent
I was myself so caught up in the Occupy movement that I stopped paying my usual attention to the war over the climate—until I was brought up short by the catastrophic failure of the climate negotiations in Durban, South Africa. There, earlier this month, the most powerful and carbon-polluting countries managed to avoid taking any timely and substantial measures to keep the climate from heating up and the Earth from slipping into unstoppable chaotic change.
It’s our nature to be more compelled by immediate human suffering than by remote systemic problems. Only this problem isn’t anywhere near as remote as many Americans imagine. It’s already creating human suffering on a large scale and will create far more. Many of the food crises of the past decade are tied to climate change, and in Africa thousands are dying of climate-related chaos. The floods, fires, storms and heat waves of the past few years are climate change coming to call earlier than expected in the United States.
In the most immediate sense, Occupy may have weakened the climate movement by focusing many of us on the urgent suffering of our brothers, our neighbors, our democracy. In the end, however, it could strengthen that movement with its new tactics, alliances, spirit and language of truth. After all, why have we been unable to make the major changes required to limit greenhouse gases in the atmosphere? The answer is a word suddenly in wide circulation: greed. Responding adequately to this crisis would benefit every living thing. When it comes to climate change, after all, we are the 99.999 percent.
But the international .001 percent who profit immeasurably from the carbon economy—the oil and coal tycoons and industrialists and the politicians whose strings they pull—are against this change. For decades, they’ve managed to propagandize many Americans, in and out of government, into climate denial, spreading lies about the science and economics of climate change, and undermining any possible legislation and international negotiations to ameliorate it. And if you think the eviction of elderly homeowners is brutal, think of it as a tiny foreshadowing of the displacement and disappearance of people, communities, nations, species, habitats. Climate change threatens to foreclose on all of us.
The groups working on climate change now, notably 350.org and Tar Sands Action, have done astonishing things already. Most recently, with the help of native Canadians, local activists and alternative media, they very nearly managed to kill the single scariest and biggest North American threat to the climate: the tar sands pipeline that would go from Canada to Texas. It’s been a remarkable show of organizing power and popular will. Occupy the Climate may need to come next.
Maybe Occupy Wall Street and its thousands of spin-offs have built the foundation for it. But perhaps the greatest gift that it and the other movements of 2011 have given us is a sharpening of our perceptions—and our conflicts. So much more is out in the open now, including the greed, the brutality with which entities from the Egyptian army to the Oakland police impose the will of rulers, and most of all the deep generosity of spirit that is behind, within and around these insurgencies and their activists. None of these movements is perfect, and individuals within them are not always the greatest keepers of their brothers and sisters. But one thing couldn’t be clearer: compassion is our new currency.
Nothing has been more moving to me than this desire, realized imperfectly but repeatedly, to connect across differences, to be a community, to make a better world, to embrace each other. This desire is what lies behind those messy camps, those raucous demonstrations, those cardboard signs and long conversations. Young activists have spoken to me about the extraordinary richness of their experiences at Occupy, and they call it love.
In the spirit of calling things by their true names, let me summon up the description that Ella Baker and Martin Luther King Jr. used for the great communities of activists who stood up for civil rights half a century ago: the beloved community. Many who were active then never forgot the deep bonds and deep meaning they found in that struggle. We—and the word “we” encompasses more of us than ever before—have found those things, too, and this year we have come close to something unprecedented, a beloved community that circles the globe.