occupyallstreets:

Occupy London Placards Enter Museum of London Collection
Prime Minister David Cameron smiles and raises his middle finger on a protest placard that just entered the Museum of London’s collections.
The wooden panel, spray-painted in the style of the street artist Banksy, portrays the U.K. head of government with a red percentage sign on his tie, suggesting that he represents the wealthiest 1 percent of the planet’s population.
The placard was put on public display by Occupy London demonstrators, who, inspired by New York’s Occupy Wall Street rally, camped outside St. Paul’s Cathedral from October 2011 until their police-led eviction on Feb. 28. The Museum of London is compiling select items from the protest.
“The museum tries to document all major events in London history,” says Jim Gledhill, curator of social and working history at the museum, which is near St. Paul’s. “This was such a major event, and it was going on 10 minutes down the road.”
Source

occupyallstreets:

Occupy London Placards Enter Museum of London Collection

Prime Minister David Cameron smiles and raises his middle finger on a protest placard that just entered the Museum of London’s collections.

The wooden panel, spray-painted in the style of the street artist Banksy, portrays the U.K. head of government with a red percentage sign on his tie, suggesting that he represents the wealthiest 1 percent of the planet’s population.

The placard was put on public display by Occupy London demonstrators, who, inspired by New York’s Occupy Wall Street rally, camped outside St. Paul’s Cathedral from October 2011 until their police-led eviction on Feb. 28. The Museum of London is compiling select items from the protest.

The museum tries to document all major events in London history,” says Jim Gledhill, curator of social and working history at the museum, which is near St. Paul’s. “This was such a major event, and it was going on 10 minutes down the road.

Source

(via anarcho-queer)

"A citizen’s income is a flat-rate benefit paid to all adult citizens or qualifying residents designed to be sufficient for one person to live on – i.e. in principle equivalent to the poverty line in the country concerned. It is payable out of general taxation unconditionally (regardless of other sources of income) and does not affect entitlement to health-care or education. It will replace benefits and guarantee that everyone’s basic needs are covered by a non-means-tested weekly payment, as of right – raising everyone’s levels of dignity and freedom and allowing people to engage in socially useful and creative activities or take entrepreneurial risks they might otherwise avoid."

from Money Talk$: Harry Shutt on Occupied Times site

Is it just me, or is this flat-rate income idea kinda privileged?

Assumes all that anyone needs is the poverty rate of income, whereas some people e.g. those with severe physical disabilities will definitely need more to get through life (also if healthcare isn’t free…)

Also, wouldn’t everything just get more expensive to compensate, if we still lived in a capitalist system?

What does ‘work’ mean today? Anyone looking for work, anyone in low-paid or non-permanent work, or being pressured into one of the five kinds of workfare that Boycott Workfare identify (Mandatory Work Activity, The Work Programme, Community Action Programme, Sector-based Work Academies and Work Experience) will have firsthand experience of the relentless anxiety generated by an uncertain relation to employment. Ministers recite endless variations of the Thatcherite ‘on yer bike’ attitude, while conveniently overlooking the fact that in parts of the country (Hull and Stoke-on-Trent, for example) there are 70-80 people chasing every job. If you can’t find employment, the message goes, the fault lies with you: if you’re depressed, jobcentres will bypass doctors to refer you for Cognitive Behaviour Therapy (CBT). If you don’t look, speak or act the part of a perky jobseeker, there are TV shows to boss you around and reinforce class stereotypes (like The Fairy Jobmother).

Work, despite being an omnipresent imperative, is strangely obscure. As Kathi Weeks, author of 2011’s The Problem with Work: Feminism, Marxism, Antiwork Politics and Postwork Imaginaries puts it, “the privitisation of work” means that we often “experience and imagine the employment relation … not as a social institution but as a unique relationship.” Work, whether we’re in it or out of it, is ubiquitous yet oddly personal. The significance of recent successful campaigns against workfare, where pressure from campaigners led to several companies pulling out of the scheme and others suspending their involvement, is a victory in many ways (though there is much still to be done of course): the battle against workfare is a battle against the more general brutal and speedy devaluing of human life and labour. If employment is increasingly characterised by low pay, insecurity, lack of pensions, long hours, dull content, invasive surveillance, and unemployment (or as the rebranding of time would have it, “jobseeking”) is characterised by vanishing benefits, endless jobcentre meetings, unpaid placements, anxiety, and the threat of government-sanctioned psychological ‘help’, there is little that separates one situation from the other. Campaigns against workfare, low wages and precariousness, and for security, pensions and a living wage, reveal the structural dimension of labour. This must be our starting point, if we are ever to think beyond work under capitalism.

On one level, everybody knows that the vast majority of people have to work in order to pay rent and eat; those able to live off inherited or self-made wealth and/or the money they make from renting property are a tiny minority. Yet the idea that one must work to “ ‘earn a living’ is taken as part of the natural order rather than as a social convention”, as Weeks put it. ‘Work’ in practice is an ideological mess: part moral-imperative, part religious-overhang, part psychological ‘responsibility’. Its brutal economic necessity for the majority of people is something all-too-rarely mentioned.

But it is relatively easy to imagine a situation ever-so-slightly tweaked that would be quite different: full employment, pushed by several governments since World War II is now a distant memory (current unemployment in the UK stands at around 3 million); or a guaranteed basic income where people can work more if they want to; or even a world where what we understand by ‘work’ now has completely vanished. Today we find ourselves compelled to work longer for ever less, and mass unemployment is a structural feature. Competition for jobs allows ministers, employers and newspapers to draw ever-deeper divisions between people. What we need now more than ever is championed by many groups protesting against workfare and everything the scheme reveals about the de-valuing of human labour – a combination of resistance against being reduced to nothing, with a rethink of the alternatives to work as such. We need better conditions now, but completely different conditions in the future, a world where work is no longer a form of economic exploitation, the site of depression and false competition, but something one does because one wants to, not because one must.

by Nina Power

Talk on curating and historically documenting protest movements, really interesting thoughts on objectivity and neutrality, representing diverse movements,

best quote, from the Morning Star reporter, on whether the museum should get more involved in protests: “all our resources should obviously go to the inevitable march of communism… oh, you want my JOKE answer”

why would you need to fund an inevitable march I don’t even

Talk on curating and historically documenting protest movements, really interesting thoughts on objectivity and neutrality, representing diverse movements,

best quote, from the Morning Star reporter, on whether the museum should get more involved in protests: “all our resources should obviously go to the inevitable march of communism… oh, you want my JOKE answer”

why would you need to fund an inevitable march I don’t even

rerenaissance:

What’s The Big Idea? Podcast: Occupy London Part 2

Last week I posted the first part of a podcast documentary myself and my friend James Shield began to make back in late December about the Occupy London protests. Above is the second part to stream, and below this text is the episode in full, uploaded to SoundCloud, and available to download as an mp3 if you’d prefer to whack it on you Itunes or Ipod for later listening (other companies are available…)

For more information about the What’s The Big Idea? Podcast please visit: http://bigideapodcast.org/

I really liked this podcast! If you wanna hear people from Occupy London chatting with people that aren’t part of the movement (and I’d hasten to say don’t entirely “get it”) then this is good, yo

A selection of photos from the Occupy LSX eviction on Monday night/Tuesday morning. (largely from the Guardian and OccupyLSX’s facebook)

"Whereas the cathedral has wanted to address the financial crisis with well-meaning seminars and reports, the camp is all about nonviolent direct action. It is angry, it is scruffy and it is loud. Much more like John the Baptist than your average Anglican cleric, who can be too easily conscripted within the bosom of the establishment."

Occupy London’s eviction is a failure for the church, not the camp (Guardian)

Great article from retired St Paul’s official Dr Giles Fraser.

Jesus it’s desolate, st paul’s sucks now

Jesus it’s desolate, st paul’s sucks now

iwanttbefree:

Occupy <3

innit

iwanttbefree:

Occupy <3

innit

Occupy London refuses avenue for domestic appeal, preparing for transition

Protesters prepare to leave the St Paul’s camp at Occupy London. CNN’s Erin McLaughlin reports.

(Source: CNN)