<symbol>L</symbol>	<italic>Liquid</italic><br><p2><br>This symbol represents a perpetual state of flux between information and ideas.
<br>
The output transforms into input that flows in self-sustaining circularities, thus, shaping a series of dynamic feedback loops to create new meaning.</p2>
<br><br>
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<br>
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<br><br>
<symbol>O</symbol>	<italic>Otherness</italic><br><p2><br>Shaped as a small, autonomous community, with its specific identity. Small communities could be developed close to each other, but only on the same strip of land. If they’re adjacent they build a network to share resource and culture.</p2>
<br><br>
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<line>——————————————————————————————</line>
<br><br>
<symbol>P</symbol><italic>Practical Vision</italic><br><p2><br>Practical Vision symbol sets a series of communication skills: when two Practical Visions watch theirself they create translations between different languages. A Practical Vision attempts to protect past and future cultures and works through organic and inorganic networks.</p2>
<br><br>
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<br><br>
<symbol>E</symbol>	<italic>Eco-Swaraj</italic><br><p2><br>Self-decision making in an eco community is what Eco Swaraj is about. This symbol could be seen as a flower, people holding hands, a thought before a decision is being made.</p2>
<br><br>
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<br><br>
<symbol>H</symbol>	<italic>Hope</italic><br><p2><br>This symbol illustrates the destination of Hope, written by Gurur Ertem. The author considers it as a solution
to overcome the darkness in our present and future life.</p2>
<br><br>
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<br><br>
<symbol>U</symbol>	<italic>Undecidability</italic><br><p2><br>As undecidability embraces opend imaginaries and multiplicities, the symbol was inspired by fog, the nature element.</p2>
<br><br>
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<br><br>
<symbol>R</symbol>	<italic>Resurgence</italic><br><p2><br>This volcano depicts the legendary moment of long forgotten matter finally breaking through its suffocating covers, forcefully spilling out into the open with the heat of a thousand suns.</p2>
<br><br>
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<br><br>
<symbol>M</symbol>	<italic>!?</italic><br><p2><br>This is a descritpion of !?: Et mi, voluptatum fugia voluptat.
Enet enturerum vendam, temolup taecatem cum iumendent, omnitibus et, conse pre doluptatem voloris doluptas audaepe rorepra dolorest optiaeri veliquam ex etur.</p2>
<br><br>
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<br><br>
<symbol>A</symbol>	<italic>Atata</italic><br><p2><br>atata’s symbol represents being in relation to ohers as an active act of reciprocity, It binds, connects and links beings.</p2>
<br><br>
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<br><br>
<symbol>T</symbol>	<italic>Tense</italic><br><p2><br>Tense's symbol depicts the encapsulation of a content/subject inside a meta-description</p2>
<symbol>T</symbol>	<italic>Tense</italic><br><p2><br>Tense's symbol depicts the encapsulation of a subject inside a description. </p2>
<br><br>
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</p3>
</div>
@ -642,8 +676,10 @@ Enet enturerum vendam, temolup taecatem cum iumendent, omnitibus et, conse pre d
<spanclass="title">WOr(L)DS<br>FoR THE FuTUrE</span>
<!--<italic>This is your blank map for re-imagine and re-draw the future. Use the provided system of symbols and elements from the different words’ explorations to help you mapping new Wor(l)d.</italic> -->
<!--<span class="title">WOr(L)DS<br>FoR THE FuTUrE</span>-->
<spanclass="title2">WOR(<symbol2>L</symbol2>)DS<br> FOR THE FUTURE</span>
<div><spanclass="bigitalic">This is your blank map for re-imagine and re-draw the future. Use the provided system of symbols and
elements from the different words’ explorations to help you mapping new Wor(l)d.</span></div>
@ -89,7 +90,7 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<h3id="autonomy-and-self-rule">Autonomy and Self-rule</h3>
<p>Equally, though, the notion of eco-<em>swaraj</em> emerges from grassroots praxis <aclass="link"href="../../PRACTICAL_VISION/">P</a><ahref="#fn3"class="footnote-ref"id="fnref3"><sup>3</sup></a>. This is illustrated in the following examples from three communities in different parts of India:</p>
<p><bclass=quote>1. <em>“Our government is in Mumbai and Delhi, but we are the government in our village” </em></b><bclass=quote2>, Mendha-Lekha village, Maharashtra.</b><ahref="#fn4"class="footnote-ref"id="fnref4"><sup>4</sup></a></p>
<p>The village of Mendha-Lekha, in Gadchiroli district of Maharashtra state, has a population of about five hundred Gond <em>Adivasi</em> people, indigenous people who in India are also called ‘tribals’. About thirty years ago these people were part of a resistance movement against a large dam that would have displaced them and submerged their forests <aclass="link"href ="../../ATATA/">A</a>. This mobilisation also led them to consider forms of organisation that could help deal with other problems and issues. They established their ‘gram sabha’ (village assembly) as the primary organ of decision-making, and after considerable discussion adopted the principle of consensus. They realised that voting and the <em>majoritarianism</em> that comes with it can be detrimental to village unity and the interests of minorities. The villagers do not allow any government agency or politicians <aclass="link"href ="../../--/">M</a> to take decisions on their behalf, nor may a village or tribal chief do so on his/her own. This is part of a ‘tribal self-rule’ campaign underway in some parts of India, though few villages have managed to achieve complete self-rule as it is a process that requires sustained effort, natural leadership, and the ability to resolve disputes – features that are not common. Both in Mendha-Lekha and at several other sites, communities are now also using the recent legislation that recognises their communal rights to govern and use forests, along with constitutional provisions of decentralisation, to assert varying levels of <em>swaraj</em>.</p>
<p>The village of Mendha-Lekha, in Gadchiroli district of Maharashtra state, has a population of about five hundred Gond <em>Adivasi</em> people, indigenous people who in India are also called ‘tribals’. About thirty years ago these people were part of a resistance movement against a large dam that would have displaced them and submerged their forests <aclass="link"href ="../../ATATA/">A</a>. This mobilisation also led them to consider forms of organisation that could help deal with other problems and issues. They established their ‘gram sabha’ (village assembly) as the primary organ of decision-making, and after considerable discussion adopted the principle of consensus. They realised that voting and the <em>majoritarianism</em> that comes with it can be detrimental to village unity and the interests of minorities. The villagers do not allow any government agency or politicians <aclass="link"href ="../../00/">M</a> to take decisions on their behalf, nor may a village or tribal chief do so on his/her own. This is part of a ‘tribal self-rule’ campaign underway in some parts of India, though few villages have managed to achieve complete self-rule as it is a process that requires sustained effort, natural leadership, and the ability to resolve disputes – features that are not common. Both in Mendha-Lekha and at several other sites, communities are now also using the recent legislation that recognises their communal rights to govern and use forests, along with constitutional provisions of decentralisation, to assert varying levels of <em>swaraj</em>.</p>
<p><bclass=quote>2. <em>“These hills and forests belong to Niyamraja, they are the basis of our survival and livelihoods, we will not allow any company to take them away from us”</em></b><bclass=quote2>, Dongria Kondh adivasis (indigenous people), Odisha.</b></p>
<p>The ancient indigenous <em>adivasi</em> group of Dongria Kondh, was catapulted into national and global limelight when the UK-based transnational corporation (TNC) Vedanta proposed to mine bauxite in the hills where they live. The Dongria Kondh pointed out that these hills were their sacred territory <aclass="link"href ="../../ATATA/">A</a>, and also crucial for their livelihoods and cultural existence. When the state gave its permission for the corporation to begin mining, the Dongria Kondh, supported by civil society groups, took the matter to various levels of government, the courts, and even the shareholders of Vedanta Corporation in London. The Indian Supreme Court ruled that as a culturally important site for the Dongria Kondh, the government required the peoples’ approval. This is a crucial order that established the right of consent (or rejection) to affected communities, somewhat akin to the global indigenous peoples’ demand for ‘free and prior informed consent’ (FPIC) now enshrined in the UN Declaration on the Rights of Indigenous Peoples. At village assemblies that were subsequently held, the Dongria Kondh unanimously rejected the mining proposal and have since then stood firm against renewed efforts to convince them otherwise, despite increased armed police presence and intimidation tactics by the state.</p>
<p><bclass=quote>3. <em>“Seeds are the core of our identity, our culture, our livelihoods, they are our heritage and no government agency or corporation can control them”</em></b><bclass=quote2>, Dalit women of Deccan Development Society, Telangana.</b></p>
@ -99,8 +100,8 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<p>Based on such grassroots experience <aclass="link"href="../../PRACTICAL_VISION/">P</a> and interactions with activist-thinkers and practitioners across India, a conceptual framework called Radical Ecological Democracy <aclass="link"href ="../../HOPE/">H</a> (RED) has emerged in the last few years as a somewhat more systematic or structured reworking of eco-<em>swaraj</em>. While it arose in India, it quickly found resonance in many other parts of the world as part of a process of generating Peoples’ Sustainability Treaties for the Rio+20 Conference.<ahref="#fn7"class="footnote-ref"id="fnref7"><sup>7</sup></a></p>
<p>Eco-<em>swaraj</em> or RED encompasses the following five interlocking spheres (thematic composites of key elements), which have evolved through a process of bringing together alternative initiatives across India called Vikalp Sangam (Alternatives Confluence), begun in 2014<ahref="#fn8"class="footnote-ref"id="fnref8"><sup>8</sup></a>:</p>
<p><strong>Ecological wisdom and resilience</strong>: Reviving or strengthening the foundational belief in humanity being part of nature, and the intrinsic right of the rest of nature to thrive in all its diversity and complexity, promoting the conservation and resilience of nature (ecosystems, species, functions, and cycles).</p>
<p><strong>Social well-being and justice</strong>: Moving towards lives that are fulfilling and satisfactory physically, socially, culturally, and spiritually; with equity <aclass="link"href ="../../TENSE/">T</a> in socio-economic and political entitlements <aclass="link"href ="../../--/">M</a>, benefits, rights and responsibilities across gender, class, caste, age, ethnicities, ‘able’ities, sexualities, and other current divisions; and an ongoing attempt to balance collective interests and individual freedoms; so that peace and harmony are ensured.</p>
<p><strong>Direct or radical political democracy</strong>: Establishing processes of decision-making power at the smallest unit of human settlement (rural or urban), in which every human has the right, capacity and opportunity to take part <aclass="link"href ="../../TENSE/">T</a>. From these basic units outwards growth is envisioned to larger levels of governance that are accountable and answerable to these basic units. Political decision-making <aclass="link"href ="../../--/">M</a> at larger levels is taken by ecoregional or biocultural regional institutions, which respect ecological and cultural linkages and boundaries (and therefore challenge current political boundaries, including those of nation-states). The role of the state eventually becomes minimal and is limited to facilitating the connection of peoples and initiatives across larger landscapes. It carryies out welfare measures only till the time the basic units of direct and ecoregional democracy <aclass="link"href ="../../HOPE/">H</a> are not able to do so.</p>
<p><strong>Social well-being and justice</strong>: Moving towards lives that are fulfilling and satisfactory physically, socially, culturally, and spiritually; with equity <aclass="link"href ="../../TENSE/">T</a> in socio-economic and political entitlements <aclass="link"href ="../../00/">M</a>, benefits, rights and responsibilities across gender, class, caste, age, ethnicities, ‘able’ities, sexualities, and other current divisions; and an ongoing attempt to balance collective interests and individual freedoms; so that peace and harmony are ensured.</p>
<p><strong>Direct or radical political democracy</strong>: Establishing processes of decision-making power at the smallest unit of human settlement (rural or urban), in which every human has the right, capacity and opportunity to take part <aclass="link"href ="../../TENSE/">T</a>. From these basic units outwards growth is envisioned to larger levels of governance that are accountable and answerable to these basic units. Political decision-making <aclass="link"href ="../../00/">M</a> at larger levels is taken by ecoregional or biocultural regional institutions, which respect ecological and cultural linkages and boundaries (and therefore challenge current political boundaries, including those of nation-states). The role of the state eventually becomes minimal and is limited to facilitating the connection of peoples and initiatives across larger landscapes. It carryies out welfare measures only till the time the basic units of direct and ecoregional democracy <aclass="link"href ="../../HOPE/">H</a> are not able to do so.</p>
<p><strong>Economic democracy</strong>: Establishing or strenthening processes in which local communities <aclass="link"href ="../../ATATA/">A</a> including producers and consumers – often combined in one word as <em>prosumers</em>– have control over the means of production, distribution, exchange, and markets. Open localization is a key principle, in which the local regional economy provides for all basic needs. Dependence on global trade is minimised, without falling into the trap of xenophobic closure of boundaries to ‘outsiders’ (such as what we see in some parts of Europe that are anti-immigrants). Larger trade and exchange, if and where necessary, is built on – and safeguards – this local self-reliance <aclass="link"href ="../../ATATA/">A</a>. Nature, natural resources and other important elements that feed into the economy, are governed as the commons. Private property is minimized or disappears, non-monetized relations of caring and sharing regain their central importance and indicators are predominantly qualitative, focusing on basic needs and well-being.</p>
<p><strong>Cultural and knowledge plurality</strong>: Promoting processes in which diversity is a key principle; knowledge and its generation, use and transmission is part of the public domain or commons; innovation is democratically generated <aclass="link"href ="../../HOPE/">H</a> and there are no ivory towers of ‘expertise’; learning takes place as part of life rather than in specialized institutions; and individual or collective pathways of ethical and spiritual well being and of happiness are available to all.</p>
<p>Seen as a set of petals in a flower (see Figure below), the core or bud where they all intersect forms a set of values or principles, which too emerges as a crucial part of alternative initiatives of the kind mentioned above. These values, such as equality and equity <aclass="link"href ="../../TENSE/">T</a>, respect for all life, diversity and pluralism, balancing the collective and the individual, can also be seen as the possible/ideal ethical or spiritual foundation of RED societies, or the worldview(s) that its members hold.</p>
@ -114,7 +115,7 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<p>The broad components and values of eco-<em>swaraj</em> have been under discussion across India through the Vikalp Sangam (Alternatives Confluence) process. This process brings together a diverse set of actors from communities, civil society, and various professions who are involved in alternative initiatives across all sectors. A series of regional and thematic confluences that began in 2015, enable participants to share experiences, learn from each other, build alliances and collaboration, and jointly envision a better future. Documenting eco-<em>swaraj</em> practices in the form of stories, videos, case studies, and other forms provides a further means of disseminating knowledge, and spreading inspiration for further transformation, through a dedicated website<ahref="#fn9"class="footnote-ref"id="fnref9"><sup>9</sup></a>, a mobile exhibition, and other means.</p>
<p>In 2012, about 20 civil society organizations and movements worldwide <aclass="link"href="../../LIQUID/">L</a><aclass="link"href ="../../ATATA/">A</a> signed onto a Peoples’ Sustainability Treaty on Radical Ecological Democracy <aclass="link"href ="../../HOPE/">H</a> as part of the parallel people’s process at the Rio+20 Conference in Rio de Janeiro<ahref="#fn10"class="footnote-ref"id="fnref10"><sup>10</sup></a>. Since then, a discussion list has kept alive the dialogue, and opportunities have been found for mutual learning with approaches like de-growth, ecofeminism<ahref="#fn11"class="footnote-ref"id="fnref11"><sup>11</sup></a>, cooperative societies, and social and solidarity economies, <em>buen vivir</em><ahref="#fn12"class="footnote-ref"id="fnref12"><sup>12</sup></a> and its other equivalents in Latin America, and others <aclass="link"href ="../../OTHERNESS/">O</a>. A website launched in September 2017 will also showcase stories and perspectives from around the world<ahref="#fn13"class="footnote-ref"id="fnref13"><sup>13</sup></a>.</p>
<p>RED or eco-<em>swaraj</em> is not a blueprint but an evolving worldview, finding resonance in different forms and different names in different parts of the world. It is also the basis of multiple visions of the future<ahref="#fn14"class="footnote-ref"id="fnref14"><sup>14</sup></a>. In its very process of democratic grassroots <aclass="link"href="../../PRACTICAL_VISION/">P</a><aclass="link"href ="../../HOPE/">H</a> evolution, it forms an alternative to top-down ideologies and formulations, even as it takes on board the relevant elements of such ideologies. This is the foundation of its transformative potential.</p>
<p>While still struggling in the face of the powerful forces of capitalism, stateism<ahref="#fn15"class="footnote-ref"id="fnref15"><sup>15</sup></a>, patriarchy, and other structures of inequity <aclass="link"href ="../../TENSE/">T</a> and exploitation, alternative approaches like eco-<em>swaraj</em> and RED appear to be gaining ground as more and more people are confronted by multiple crises and searching for ways out. They face multiple challenges from politically <aclass="link"href ="../../--/">M</a> and economically powerful forces whose power they confront; they also find it difficult to mobilise a public that has been seduced by the promise of affluence and the glitter of consumerism, or reduced to seemingnly helpless submission by repressive states and corporations. Nonetheless, they are spreading and finding resonance. Multiple uprisings in various countries and regions on issues such as state repression, corporate impunity, climate crisis, inequality, racial and ethnic conflicts, landgrabbing, dispossession and displacement of communities in the name of ‘development’, are only the more visible signs of this. Quieter, but equally important, are the myriad attempts at finding equitable, sustainable solutions to problems, some examples of which are given above.</p>
<p>While still struggling in the face of the powerful forces of capitalism, stateism<ahref="#fn15"class="footnote-ref"id="fnref15"><sup>15</sup></a>, patriarchy, and other structures of inequity <aclass="link"href ="../../TENSE/">T</a> and exploitation, alternative approaches like eco-<em>swaraj</em> and RED appear to be gaining ground as more and more people are confronted by multiple crises and searching for ways out. They face multiple challenges from politically <aclass="link"href ="../../00/">M</a> and economically powerful forces whose power they confront; they also find it difficult to mobilise a public that has been seduced by the promise of affluence and the glitter of consumerism, or reduced to seemingnly helpless submission by repressive states and corporations. Nonetheless, they are spreading and finding resonance. Multiple uprisings in various countries and regions on issues such as state repression, corporate impunity, climate crisis, inequality, racial and ethnic conflicts, landgrabbing, dispossession and displacement of communities in the name of ‘development’, are only the more visible signs of this. Quieter, but equally important, are the myriad attempts at finding equitable, sustainable solutions to problems, some examples of which are given above.</p>
@ -89,7 +90,7 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<h3id="autonomy-and-self-rule">Autonomy and Self-rule</h3>
<p>Equally, though, the notion of eco-<em>swaraj</em> emerges from grassroots praxis <aclass="link"href="../../PRACTICAL_VISION/">P</a><ahref="#fn3"class="footnote-ref"id="fnref3"><sup>3</sup></a>. This is illustrated in the following examples from three communities in different parts of India:</p>
<p><bclass=quote>1. <em>“Our government is in Mumbai and Delhi, but we are the government in our village” </em></b><bclass=quote2>, Mendha-Lekha village, Maharashtra.</b><ahref="#fn4"class="footnote-ref"id="fnref4"><sup>4</sup></a></p>
<p>The village of Mendha-Lekha, in Gadchiroli district of Maharashtra state, has a population of about five hundred Gond <em>Adivasi</em> people, indigenous people who in India are also called ‘tribals’. About thirty years ago these people were part of a resistance movement against a large dam that would have displaced them and submerged their forests <aclass="link"href ="../../ATATA/">A</a>. This mobilisation also led them to consider forms of organisation that could help deal with other problems and issues. They established their ‘gram sabha’ (village assembly) as the primary organ of decision-making, and after considerable discussion adopted the principle of consensus. They realised that voting and the <em>majoritarianism</em> that comes with it can be detrimental to village unity and the interests of minorities. The villagers do not allow any government agency or politicians <aclass="link"href ="../../--/">M</a> to take decisions on their behalf, nor may a village or tribal chief do so on his/her own. This is part of a ‘tribal self-rule’ campaign underway in some parts of India, though few villages have managed to achieve complete self-rule as it is a process that requires sustained effort, natural leadership, and the ability to resolve disputes – features that are not common. Both in Mendha-Lekha and at several other sites, communities are now also using the recent legislation that recognises their communal rights to govern and use forests, along with constitutional provisions of decentralisation, to assert varying levels of <em>swaraj</em>.</p>
<p>The village of Mendha-Lekha, in Gadchiroli district of Maharashtra state, has a population of about five hundred Gond <em>Adivasi</em> people, indigenous people who in India are also called ‘tribals’. About thirty years ago these people were part of a resistance movement against a large dam that would have displaced them and submerged their forests <aclass="link"href ="../../ATATA/">A</a>. This mobilisation also led them to consider forms of organisation that could help deal with other problems and issues. They established their ‘gram sabha’ (village assembly) as the primary organ of decision-making, and after considerable discussion adopted the principle of consensus. They realised that voting and the <em>majoritarianism</em> that comes with it can be detrimental to village unity and the interests of minorities. The villagers do not allow any government agency or politicians <aclass="link"href ="../../00/">M</a> to take decisions on their behalf, nor may a village or tribal chief do so on his/her own. This is part of a ‘tribal self-rule’ campaign underway in some parts of India, though few villages have managed to achieve complete self-rule as it is a process that requires sustained effort, natural leadership, and the ability to resolve disputes – features that are not common. Both in Mendha-Lekha and at several other sites, communities are now also using the recent legislation that recognises their communal rights to govern and use forests, along with constitutional provisions of decentralisation, to assert varying levels of <em>swaraj</em>.</p>
<p><bclass=quote>2. <em>“These hills and forests belong to Niyamraja, they are the basis of our survival and livelihoods, we will not allow any company to take them away from us”</em></b><bclass=quote2>, Dongria Kondh adivasis (indigenous people), Odisha.</b></p>
<p>The ancient indigenous <em>adivasi</em> group of Dongria Kondh, was catapulted into national and global limelight when the UK-based transnational corporation (TNC) Vedanta proposed to mine bauxite in the hills where they live. The Dongria Kondh pointed out that these hills were their sacred territory <aclass="link"href ="../../ATATA/">A</a>, and also crucial for their livelihoods and cultural existence. When the state gave its permission for the corporation to begin mining, the Dongria Kondh, supported by civil society groups, took the matter to various levels of government, the courts, and even the shareholders of Vedanta Corporation in London. The Indian Supreme Court ruled that as a culturally important site for the Dongria Kondh, the government required the peoples’ approval. This is a crucial order that established the right of consent (or rejection) to affected communities, somewhat akin to the global indigenous peoples’ demand for ‘free and prior informed consent’ (FPIC) now enshrined in the UN Declaration on the Rights of Indigenous Peoples. At village assemblies that were subsequently held, the Dongria Kondh unanimously rejected the mining proposal and have since then stood firm against renewed efforts to convince them otherwise, despite increased armed police presence and intimidation tactics by the state.</p>
<p><bclass=quote>3. <em>“Seeds are the core of our identity, our culture, our livelihoods, they are our heritage and no government agency or corporation can control them”</em></b><bclass=quote2>, Dalit women of Deccan Development Society, Telangana.</b></p>
@ -99,8 +100,8 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<p>Based on such grassroots experience <aclass="link"href="../../PRACTICAL_VISION/">P</a> and interactions with activist-thinkers and practitioners across India, a conceptual framework called Radical Ecological Democracy <aclass="link"href ="../../HOPE/">H</a> (RED) has emerged in the last few years as a somewhat more systematic or structured reworking of eco-<em>swaraj</em>. While it arose in India, it quickly found resonance in many other parts of the world as part of a process of generating Peoples’ Sustainability Treaties for the Rio+20 Conference.<ahref="#fn7"class="footnote-ref"id="fnref7"><sup>7</sup></a></p>
<p>Eco-<em>swaraj</em> or RED encompasses the following five interlocking spheres (thematic composites of key elements), which have evolved through a process of bringing together alternative initiatives across India called Vikalp Sangam (Alternatives Confluence), begun in 2014<ahref="#fn8"class="footnote-ref"id="fnref8"><sup>8</sup></a>:</p>
<p><strong>Ecological wisdom and resilience</strong>: Reviving or strengthening the foundational belief in humanity being part of nature, and the intrinsic right of the rest of nature to thrive in all its diversity and complexity, promoting the conservation and resilience of nature (ecosystems, species, functions, and cycles).</p>
<p><strong>Social well-being and justice</strong>: Moving towards lives that are fulfilling and satisfactory physically, socially, culturally, and spiritually; with equity <aclass="link"href ="../../TENSE/">T</a> in socio-economic and political entitlements <aclass="link"href ="../../--/">M</a>, benefits, rights and responsibilities across gender, class, caste, age, ethnicities, ‘able’ities, sexualities, and other current divisions; and an ongoing attempt to balance collective interests and individual freedoms; so that peace and harmony are ensured.</p>
<p><strong>Direct or radical political democracy</strong>: Establishing processes of decision-making power at the smallest unit of human settlement (rural or urban), in which every human has the right, capacity and opportunity to take part <aclass="link"href ="../../TENSE/">T</a>. From these basic units outwards growth is envisioned to larger levels of governance that are accountable and answerable to these basic units. Political decision-making <aclass="link"href ="../../--/">M</a> at larger levels is taken by ecoregional or biocultural regional institutions, which respect ecological and cultural linkages and boundaries (and therefore challenge current political boundaries, including those of nation-states). The role of the state eventually becomes minimal and is limited to facilitating the connection of peoples and initiatives across larger landscapes. It carryies out welfare measures only till the time the basic units of direct and ecoregional democracy <aclass="link"href ="../../HOPE/">H</a> are not able to do so.</p>
<p><strong>Social well-being and justice</strong>: Moving towards lives that are fulfilling and satisfactory physically, socially, culturally, and spiritually; with equity <aclass="link"href ="../../TENSE/">T</a> in socio-economic and political entitlements <aclass="link"href ="../../00/">M</a>, benefits, rights and responsibilities across gender, class, caste, age, ethnicities, ‘able’ities, sexualities, and other current divisions; and an ongoing attempt to balance collective interests and individual freedoms; so that peace and harmony are ensured.</p>
<p><strong>Direct or radical political democracy</strong>: Establishing processes of decision-making power at the smallest unit of human settlement (rural or urban), in which every human has the right, capacity and opportunity to take part <aclass="link"href ="../../TENSE/">T</a>. From these basic units outwards growth is envisioned to larger levels of governance that are accountable and answerable to these basic units. Political decision-making <aclass="link"href ="../../00/">M</a> at larger levels is taken by ecoregional or biocultural regional institutions, which respect ecological and cultural linkages and boundaries (and therefore challenge current political boundaries, including those of nation-states). The role of the state eventually becomes minimal and is limited to facilitating the connection of peoples and initiatives across larger landscapes. It carryies out welfare measures only till the time the basic units of direct and ecoregional democracy <aclass="link"href ="../../HOPE/">H</a> are not able to do so.</p>
<p><strong>Economic democracy</strong>: Establishing or strenthening processes in which local communities <aclass="link"href ="../../ATATA/">A</a> including producers and consumers – often combined in one word as <em>prosumers</em>– have control over the means of production, distribution, exchange, and markets. Open localization is a key principle, in which the local regional economy provides for all basic needs. Dependence on global trade is minimised, without falling into the trap of xenophobic closure of boundaries to ‘outsiders’ (such as what we see in some parts of Europe that are anti-immigrants). Larger trade and exchange, if and where necessary, is built on – and safeguards – this local self-reliance <aclass="link"href ="../../ATATA/">A</a>. Nature, natural resources and other important elements that feed into the economy, are governed as the commons. Private property is minimized or disappears, non-monetized relations of caring and sharing regain their central importance and indicators are predominantly qualitative, focusing on basic needs and well-being.</p>
<p><strong>Cultural and knowledge plurality</strong>: Promoting processes in which diversity is a key principle; knowledge and its generation, use and transmission is part of the public domain or commons; innovation is democratically generated <aclass="link"href ="../../HOPE/">H</a> and there are no ivory towers of ‘expertise’; learning takes place as part of life rather than in specialized institutions; and individual or collective pathways of ethical and spiritual well being and of happiness are available to all.</p>
<p>Seen as a set of petals in a flower (see Figure below), the core or bud where they all intersect forms a set of values or principles, which too emerges as a crucial part of alternative initiatives of the kind mentioned above. These values, such as equality and equity <aclass="link"href ="../../TENSE/">T</a>, respect for all life, diversity and pluralism, balancing the collective and the individual, can also be seen as the possible/ideal ethical or spiritual foundation of RED societies, or the worldview(s) that its members hold.</p>
@ -114,7 +115,7 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<p>The broad components and values of eco-<em>swaraj</em> have been under discussion across India through the Vikalp Sangam (Alternatives Confluence) process. This process brings together a diverse set of actors from communities, civil society, and various professions who are involved in alternative initiatives across all sectors. A series of regional and thematic confluences that began in 2015, enable participants to share experiences, learn from each other, build alliances and collaboration, and jointly envision a better future. Documenting eco-<em>swaraj</em> practices in the form of stories, videos, case studies, and other forms provides a further means of disseminating knowledge, and spreading inspiration for further transformation, through a dedicated website<ahref="#fn9"class="footnote-ref"id="fnref9"><sup>9</sup></a>, a mobile exhibition, and other means.</p>
<p>In 2012, about 20 civil society organizations and movements worldwide <aclass="link"href="../../LIQUID/">L</a><aclass="link"href ="../../ATATA/">A</a> signed onto a Peoples’ Sustainability Treaty on Radical Ecological Democracy <aclass="link"href ="../../HOPE/">H</a> as part of the parallel people’s process at the Rio+20 Conference in Rio de Janeiro<ahref="#fn10"class="footnote-ref"id="fnref10"><sup>10</sup></a>. Since then, a discussion list has kept alive the dialogue, and opportunities have been found for mutual learning with approaches like de-growth, ecofeminism<ahref="#fn11"class="footnote-ref"id="fnref11"><sup>11</sup></a>, cooperative societies, and social and solidarity economies, <em>buen vivir</em><ahref="#fn12"class="footnote-ref"id="fnref12"><sup>12</sup></a> and its other equivalents in Latin America, and others <aclass="link"href ="../../OTHERNESS/">O</a>. A website launched in September 2017 will also showcase stories and perspectives from around the world<ahref="#fn13"class="footnote-ref"id="fnref13"><sup>13</sup></a>.</p>
<p>RED or eco-<em>swaraj</em> is not a blueprint but an evolving worldview, finding resonance in different forms and different names in different parts of the world. It is also the basis of multiple visions of the future<ahref="#fn14"class="footnote-ref"id="fnref14"><sup>14</sup></a>. In its very process of democratic grassroots <aclass="link"href="../../PRACTICAL_VISION/">P</a><aclass="link"href ="../../HOPE/">H</a> evolution, it forms an alternative to top-down ideologies and formulations, even as it takes on board the relevant elements of such ideologies. This is the foundation of its transformative potential.</p>
<p>While still struggling in the face of the powerful forces of capitalism, stateism<ahref="#fn15"class="footnote-ref"id="fnref15"><sup>15</sup></a>, patriarchy, and other structures of inequity <aclass="link"href ="../../TENSE/">T</a> and exploitation, alternative approaches like eco-<em>swaraj</em> and RED appear to be gaining ground as more and more people are confronted by multiple crises and searching for ways out. They face multiple challenges from politically <aclass="link"href ="../../--/">M</a> and economically powerful forces whose power they confront; they also find it difficult to mobilise a public that has been seduced by the promise of affluence and the glitter of consumerism, or reduced to seemingnly helpless submission by repressive states and corporations. Nonetheless, they are spreading and finding resonance. Multiple uprisings in various countries and regions on issues such as state repression, corporate impunity, climate crisis, inequality, racial and ethnic conflicts, landgrabbing, dispossession and displacement of communities in the name of ‘development’, are only the more visible signs of this. Quieter, but equally important, are the myriad attempts at finding equitable, sustainable solutions to problems, some examples of which are given above.</p>
<p>While still struggling in the face of the powerful forces of capitalism, stateism<ahref="#fn15"class="footnote-ref"id="fnref15"><sup>15</sup></a>, patriarchy, and other structures of inequity <aclass="link"href ="../../TENSE/">T</a> and exploitation, alternative approaches like eco-<em>swaraj</em> and RED appear to be gaining ground as more and more people are confronted by multiple crises and searching for ways out. They face multiple challenges from politically <aclass="link"href ="../../00/">M</a> and economically powerful forces whose power they confront; they also find it difficult to mobilise a public that has been seduced by the promise of affluence and the glitter of consumerism, or reduced to seemingnly helpless submission by repressive states and corporations. Nonetheless, they are spreading and finding resonance. Multiple uprisings in various countries and regions on issues such as state repression, corporate impunity, climate crisis, inequality, racial and ethnic conflicts, landgrabbing, dispossession and displacement of communities in the name of ‘development’, are only the more visible signs of this. Quieter, but equally important, are the myriad attempts at finding equitable, sustainable solutions to problems, some examples of which are given above.</p>
@ -88,7 +90,7 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<h3id="autonomy-and-self-rule">Autonomy and Self-rule</h3>
<p>Equally, though, the notion of eco-<em>swaraj</em> emerges from grassroots praxis <aclass="link"href="../../PRACTICAL_VISION/">P</a><ahref="#fn3"class="footnote-ref"id="fnref3"><sup>3</sup></a>. This is illustrated in the following examples from three communities in different parts of India:</p>
<p><bclass=quote>1. <em>“Our government is in Mumbai and Delhi, but we are the government in our village” </em></b><bclass=quote2>, Mendha-Lekha village, Maharashtra.</b><ahref="#fn4"class="footnote-ref"id="fnref4"><sup>4</sup></a></p>
<p>The village of Mendha-Lekha, in Gadchiroli district of Maharashtra state, has a population of about five hundred Gond <em>Adivasi</em> people, indigenous people who in India are also called ‘tribals’. About thirty years ago these people were part of a resistance movement against a large dam that would have displaced them and submerged their forests <aclass="link"href ="../../ATATA/">A</a>. This mobilisation also led them to consider forms of organisation that could help deal with other problems and issues. They established their ‘gram sabha’ (village assembly) as the primary organ of decision-making, and after considerable discussion adopted the principle of consensus. They realised that voting and the <em>majoritarianism</em> that comes with it can be detrimental to village unity and the interests of minorities. The villagers do not allow any government agency or politicians <aclass="link"href ="../../--/">M</a> to take decisions on their behalf, nor may a village or tribal chief do so on his/her own. This is part of a ‘tribal self-rule’ campaign underway in some parts of India, though few villages have managed to achieve complete self-rule as it is a process that requires sustained effort, natural leadership, and the ability to resolve disputes – features that are not common. Both in Mendha-Lekha and at several other sites, communities are now also using the recent legislation that recognises their communal rights to govern and use forests, along with constitutional provisions of decentralisation, to assert varying levels of <em>swaraj</em>.</p>
<p>The village of Mendha-Lekha, in Gadchiroli district of Maharashtra state, has a population of about five hundred Gond <em>Adivasi</em> people, indigenous people who in India are also called ‘tribals’. About thirty years ago these people were part of a resistance movement against a large dam that would have displaced them and submerged their forests <aclass="link"href ="../../ATATA/">A</a>. This mobilisation also led them to consider forms of organisation that could help deal with other problems and issues. They established their ‘gram sabha’ (village assembly) as the primary organ of decision-making, and after considerable discussion adopted the principle of consensus. They realised that voting and the <em>majoritarianism</em> that comes with it can be detrimental to village unity and the interests of minorities. The villagers do not allow any government agency or politicians <aclass="link"href ="../../00/">M</a> to take decisions on their behalf, nor may a village or tribal chief do so on his/her own. This is part of a ‘tribal self-rule’ campaign underway in some parts of India, though few villages have managed to achieve complete self-rule as it is a process that requires sustained effort, natural leadership, and the ability to resolve disputes – features that are not common. Both in Mendha-Lekha and at several other sites, communities are now also using the recent legislation that recognises their communal rights to govern and use forests, along with constitutional provisions of decentralisation, to assert varying levels of <em>swaraj</em>.</p>
<p><bclass=quote>2. <em>“These hills and forests belong to Niyamraja, they are the basis of our survival and livelihoods, we will not allow any company to take them away from us”</em></b><bclass=quote2>, Dongria Kondh adivasis (indigenous people), Odisha.</b></p>
<p>The ancient indigenous <em>adivasi</em> group of Dongria Kondh, was catapulted into national and global limelight when the UK-based transnational corporation (TNC) Vedanta proposed to mine bauxite in the hills where they live. The Dongria Kondh pointed out that these hills were their sacred territory <aclass="link"href ="../../ATATA/">A</a>, and also crucial for their livelihoods and cultural existence. When the state gave its permission for the corporation to begin mining, the Dongria Kondh, supported by civil society groups, took the matter to various levels of government, the courts, and even the shareholders of Vedanta Corporation in London. The Indian Supreme Court ruled that as a culturally important site for the Dongria Kondh, the government required the peoples’ approval. This is a crucial order that established the right of consent (or rejection) to affected communities, somewhat akin to the global indigenous peoples’ demand for ‘free and prior informed consent’ (FPIC) now enshrined in the UN Declaration on the Rights of Indigenous Peoples. At village assemblies that were subsequently held, the Dongria Kondh unanimously rejected the mining proposal and have since then stood firm against renewed efforts to convince them otherwise, despite increased armed police presence and intimidation tactics by the state.</p>
<p><bclass=quote>3. <em>“Seeds are the core of our identity, our culture, our livelihoods, they are our heritage and no government agency or corporation can control them”</em></b><bclass=quote2>, Dalit women of Deccan Development Society, Telangana.</b></p>
@ -98,8 +100,8 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<p>Based on such grassroots experience <aclass="link"href="../../PRACTICAL_VISION/">P</a> and interactions with activist-thinkers and practitioners across India, a conceptual framework called Radical Ecological Democracy <aclass="link"href ="../../HOPE/">H</a> (RED) has emerged in the last few years as a somewhat more systematic or structured reworking of eco-<em>swaraj</em>. While it arose in India, it quickly found resonance in many other parts of the world as part of a process of generating Peoples’ Sustainability Treaties for the Rio+20 Conference.<ahref="#fn7"class="footnote-ref"id="fnref7"><sup>7</sup></a></p>
<p>Eco-<em>swaraj</em> or RED encompasses the following five interlocking spheres (thematic composites of key elements), which have evolved through a process of bringing together alternative initiatives across India called Vikalp Sangam (Alternatives Confluence), begun in 2014<ahref="#fn8"class="footnote-ref"id="fnref8"><sup>8</sup></a>:</p>
<p><strong>Ecological wisdom and resilience</strong>: Reviving or strengthening the foundational belief in humanity being part of nature, and the intrinsic right of the rest of nature to thrive in all its diversity and complexity, promoting the conservation and resilience of nature (ecosystems, species, functions, and cycles).</p>
<p><strong>Social well-being and justice</strong>: Moving towards lives that are fulfilling and satisfactory physically, socially, culturally, and spiritually; with equity <aclass="link"href ="../../TENSE/">T</a> in socio-economic and political entitlements <aclass="link"href ="../../--/">M</a>, benefits, rights and responsibilities across gender, class, caste, age, ethnicities, ‘able’ities, sexualities, and other current divisions; and an ongoing attempt to balance collective interests and individual freedoms; so that peace and harmony are ensured.</p>
<p><strong>Direct or radical political democracy</strong>: Establishing processes of decision-making power at the smallest unit of human settlement (rural or urban), in which every human has the right, capacity and opportunity to take part <aclass="link"href ="../../TENSE/">T</a>. From these basic units outwards growth is envisioned to larger levels of governance that are accountable and answerable to these basic units. Political decision-making <aclass="link"href ="../../--/">M</a> at larger levels is taken by ecoregional or biocultural regional institutions, which respect ecological and cultural linkages and boundaries (and therefore challenge current political boundaries, including those of nation-states). The role of the state eventually becomes minimal and is limited to facilitating the connection of peoples and initiatives across larger landscapes. It carryies out welfare measures only till the time the basic units of direct and ecoregional democracy <aclass="link"href ="../../HOPE/">H</a> are not able to do so.</p>
<p><strong>Social well-being and justice</strong>: Moving towards lives that are fulfilling and satisfactory physically, socially, culturally, and spiritually; with equity <aclass="link"href ="../../TENSE/">T</a> in socio-economic and political entitlements <aclass="link"href ="../../00/">M</a>, benefits, rights and responsibilities across gender, class, caste, age, ethnicities, ‘able’ities, sexualities, and other current divisions; and an ongoing attempt to balance collective interests and individual freedoms; so that peace and harmony are ensured.</p>
<p><strong>Direct or radical political democracy</strong>: Establishing processes of decision-making power at the smallest unit of human settlement (rural or urban), in which every human has the right, capacity and opportunity to take part <aclass="link"href ="../../TENSE/">T</a>. From these basic units outwards growth is envisioned to larger levels of governance that are accountable and answerable to these basic units. Political decision-making <aclass="link"href ="../../00/">M</a> at larger levels is taken by ecoregional or biocultural regional institutions, which respect ecological and cultural linkages and boundaries (and therefore challenge current political boundaries, including those of nation-states). The role of the state eventually becomes minimal and is limited to facilitating the connection of peoples and initiatives across larger landscapes. It carryies out welfare measures only till the time the basic units of direct and ecoregional democracy <aclass="link"href ="../../HOPE/">H</a> are not able to do so.</p>
<p><strong>Economic democracy</strong>: Establishing or strenthening processes in which local communities <aclass="link"href ="../../ATATA/">A</a> including producers and consumers – often combined in one word as <em>prosumers</em>– have control over the means of production, distribution, exchange, and markets. Open localization is a key principle, in which the local regional economy provides for all basic needs. Dependence on global trade is minimised, without falling into the trap of xenophobic closure of boundaries to ‘outsiders’ (such as what we see in some parts of Europe that are anti-immigrants). Larger trade and exchange, if and where necessary, is built on – and safeguards – this local self-reliance <aclass="link"href ="../../ATATA/">A</a>. Nature, natural resources and other important elements that feed into the economy, are governed as the commons. Private property is minimized or disappears, non-monetized relations of caring and sharing regain their central importance and indicators are predominantly qualitative, focusing on basic needs and well-being.</p>
<p><strong>Cultural and knowledge plurality</strong>: Promoting processes in which diversity is a key principle; knowledge and its generation, use and transmission is part of the public domain or commons; innovation is democratically generated <aclass="link"href ="../../HOPE/">H</a> and there are no ivory towers of ‘expertise’; learning takes place as part of life rather than in specialized institutions; and individual or collective pathways of ethical and spiritual well being and of happiness are available to all.</p>
<p>Seen as a set of petals in a flower (see Figure below), the core or bud where they all intersect forms a set of values or principles, which too emerges as a crucial part of alternative initiatives of the kind mentioned above. These values, such as equality and equity <aclass="link"href ="../../TENSE/">T</a>, respect for all life, diversity and pluralism, balancing the collective and the individual, can also be seen as the possible/ideal ethical or spiritual foundation of RED societies, or the worldview(s) that its members hold.</p>
@ -113,7 +115,7 @@ Original artistic response from Rodrigo Sobarzo, performance artist <br>
<p>The broad components and values of eco-<em>swaraj</em> have been under discussion across India through the Vikalp Sangam (Alternatives Confluence) process. This process brings together a diverse set of actors from communities, civil society, and various professions who are involved in alternative initiatives across all sectors. A series of regional and thematic confluences that began in 2015, enable participants to share experiences, learn from each other, build alliances and collaboration, and jointly envision a better future. Documenting eco-<em>swaraj</em> practices in the form of stories, videos, case studies, and other forms provides a further means of disseminating knowledge, and spreading inspiration for further transformation, through a dedicated website<ahref="#fn9"class="footnote-ref"id="fnref9"><sup>9</sup></a>, a mobile exhibition, and other means.</p>
<p>In 2012, about 20 civil society organizations and movements worldwide <aclass="link"href="../../LIQUID/">L</a><aclass="link"href ="../../ATATA/">A</a> signed onto a Peoples’ Sustainability Treaty on Radical Ecological Democracy <aclass="link"href ="../../HOPE/">H</a> as part of the parallel people’s process at the Rio+20 Conference in Rio de Janeiro<ahref="#fn10"class="footnote-ref"id="fnref10"><sup>10</sup></a>. Since then, a discussion list has kept alive the dialogue, and opportunities have been found for mutual learning with approaches like de-growth, ecofeminism<ahref="#fn11"class="footnote-ref"id="fnref11"><sup>11</sup></a>, cooperative societies, and social and solidarity economies, <em>buen vivir</em><ahref="#fn12"class="footnote-ref"id="fnref12"><sup>12</sup></a> and its other equivalents in Latin America, and others <aclass="link"href ="../../OTHERNESS/">O</a>. A website launched in September 2017 will also showcase stories and perspectives from around the world<ahref="#fn13"class="footnote-ref"id="fnref13"><sup>13</sup></a>.</p>
<p>RED or eco-<em>swaraj</em> is not a blueprint but an evolving worldview, finding resonance in different forms and different names in different parts of the world. It is also the basis of multiple visions of the future<ahref="#fn14"class="footnote-ref"id="fnref14"><sup>14</sup></a>. In its very process of democratic grassroots <aclass="link"href="../../PRACTICAL_VISION/">P</a><aclass="link"href ="../../HOPE/">H</a> evolution, it forms an alternative to top-down ideologies and formulations, even as it takes on board the relevant elements of such ideologies. This is the foundation of its transformative potential.</p>
<p>While still struggling in the face of the powerful forces of capitalism, stateism<ahref="#fn15"class="footnote-ref"id="fnref15"><sup>15</sup></a>, patriarchy, and other structures of inequity <aclass="link"href ="../../TENSE/">T</a> and exploitation, alternative approaches like eco-<em>swaraj</em> and RED appear to be gaining ground as more and more people are confronted by multiple crises and searching for ways out. They face multiple challenges from politically <aclass="link"href ="../../--/">M</a> and economically powerful forces whose power they confront; they also find it difficult to mobilise a public that has been seduced by the promise of affluence and the glitter of consumerism, or reduced to seemingnly helpless submission by repressive states and corporations. Nonetheless, they are spreading and finding resonance. Multiple uprisings in various countries and regions on issues such as state repression, corporate impunity, climate crisis, inequality, racial and ethnic conflicts, landgrabbing, dispossession and displacement of communities in the name of ‘development’, are only the more visible signs of this. Quieter, but equally important, are the myriad attempts at finding equitable, sustainable solutions to problems, some examples of which are given above.</p>
<p>While still struggling in the face of the powerful forces of capitalism, stateism<ahref="#fn15"class="footnote-ref"id="fnref15"><sup>15</sup></a>, patriarchy, and other structures of inequity <aclass="link"href ="../../TENSE/">T</a> and exploitation, alternative approaches like eco-<em>swaraj</em> and RED appear to be gaining ground as more and more people are confronted by multiple crises and searching for ways out. They face multiple challenges from politically <aclass="link"href ="../../00/">M</a> and economically powerful forces whose power they confront; they also find it difficult to mobilise a public that has been seduced by the promise of affluence and the glitter of consumerism, or reduced to seemingnly helpless submission by repressive states and corporations. Nonetheless, they are spreading and finding resonance. Multiple uprisings in various countries and regions on issues such as state repression, corporate impunity, climate crisis, inequality, racial and ethnic conflicts, landgrabbing, dispossession and displacement of communities in the name of ‘development’, are only the more visible signs of this. Quieter, but equally important, are the myriad attempts at finding equitable, sustainable solutions to problems, some examples of which are given above.</p>
<ahref="http://www.simonevansaarloos.nl/"><h7>‹bio›</h7><h7>‹author›</h7><u>Simon(e) van Saarloos</u><h7>‹/author›</h7></a> is a writer and philosopher, living
@ -1566,7 +1565,7 @@ on stage as a lecturer, activist and interviewer. In the last Dutch
general elections Simon(e) was a candidate for the political party
led by Sylvana Simons. She is currently writing a book on the trial
against Geert Wilders.<h7>‹/bio›</h7></section>
<br><br>
<p5><h7>‹song›</h7>
<p3><h7>‹line›</h7>You want me to give you a testimony about my life <h7>‹/line›</h7></p3>
@ -1611,7 +1610,6 @@ led by Sylvana Simons. She is currently writing a book on the trial
<h7>‹footnote›</h7><ahref="#fn3"class="footnote-ref"id="fnref3"><sup>3</sup></a><h7>‹/footnote›</h7></boxfootnotes> And suddenly I understood that it was her strong language that displayed, inhabited, shaped, constructed, and created her love and trust for him. Her language wasn’t just a true account of her worship, the language generated and endorsed the love. The love existed because of her saying it out loud.<h7>‹/paragraph›</h7></p><h7>‹/section›</h7></section>
@ -1627,18 +1625,15 @@ led by Sylvana Simons. She is currently writing a book on the trial
</div></div>
<p2><h7>‹paragraph›</h7>This, however, does not mean that I feel defined. I can confidently say that her <boxlink><h7>‹anchor›</h7><spanid="description">descriptions</span><h7>‹/anchor›</h7></boxlink> are relative as no genitals are average and all adjectives that she finds truth in are a matter of perception. It is not like her description became ‘facts about my cunt.’ It is not the exact truth of her words, but our joint submission to her expression that shaped the totality of my experience. If her description had any other goal than lovingly celebrating my body and its sounds, her words would have had a different effect. If she had meant to scale my genitals and sounds, comparing them, rating them, her metaphor would have felt reducing. The metaphor wouldn’t allow me to experience full oneness, the metaphor would reduce me to being my inner lips, just because her description was meant value determining. In that case we’d encounter the moment when words and metaphors turn into definitions, locking a reality down in order either to compare, classify, appraise.<h7>‹/paragraph›</h7></p2><h7>‹/section›</h7></section>
<p><h7>‹paragraph›</h7>Why am I describing this intimate body/language experience? Because I was surprised by the thorough, alive, and bodily experience of words. I’m a lover of words, but I’m very much aimed at language’s shortcomings. One of the difficulties of language I have recently been involved with, is the gap between an <boxlink><h7>‹link›</h7><ahref="../HOPE/#event"><symbol>H</symbol></a><spanid="event">event</span><h7>‹/link›</h7></boxlink> and the moment this event is described. Anthropologist Elizabeth Povinelli calls this gap ‘tense.’ Even now, just by recalling her theory on tense in her book Economies of Abandonment, I’m sort of finalizing her theory, presenting it as something done and seizable, instead of as the continuous thinking she is trying to surface. Language <boxlink><h7>‹link›</h7><ahref="../HOPE/#kill"><symbol>H</symbol><spanid="kill">kills</span></a><h7>‹/link›</h7></boxlink> continuation. When we describe something, we deny the continuity of that which we describe. When we describe something or someone, that something or someone still exists beyond and without our description. The description itself however is seen as the carrier of some kind of truth. The description is taken serious. The description allows us to look at something, rather than living with it.<h7>‹/paragraph›</h7></p>
<divclass="square"><divclass="content"><imgsrc="https://i.pinimg.com/originals/f2/a8/0e/f2a80ee8087d750080763918df53d2be.gif"alt="Broken Image"style="width:20px;height:20px;"><h7>‹image›</h7>This image may contain: an event <h7>‹/image›</h7>
</div></div>
<p2><h7>‹paragraph›</h7>The dilemma that tense puts forward has been bugging me: how can I use words without killing what I’d like to draw attention to? How can we display continuous time while using language? Language itself is constantly drawing from the past. You do not have to be a scholar in linguistics to understand that every single word needs a memory – not a sentimental or deeply felt one per se – but in order to use a word we need to at least remember its meaning, remember that it has a meaning, remember that a word has a certain length and shape – that certain letters are part of the word while others are not. I felt I was experiencing continuousness of language when I was having sex and feeling my cunt and hearing my screams as my lover had described it. The descriptions became <boxlink><h7>‹link›</h7><ahref="../OTHERNESS/#experience"><symbol>O</symbol><spanid="experience">experience</span></a><h7>‹/link›</h7></boxlink>.<h7>‹/paragraph›</h7></p2>
<p2><h7>‹paragraph›</h7>The in-between time defined as tense, creates a certain superiority of the person speaking, especially as the person speaking starts to claim a moment in time and space. While language kills what is being described, it enlivens the speaker. Questioning tense is a <boxlink><h7>‹link›</h7><ahref="../RESURGENCE/#feministpractise"><symbol>R</symbol></a><spanid="feministpractise">feminist practise</span><h7>‹/link›</h7></boxlink>, as feminism is concerned with power relations and the inequalities and precarities it produces. Feminism maps and redistributes who holds space, time, and liveability. Questioning tense means one is focused on the livingness, the aliveness of what is described. It means that the continuous (well-)being of what is described, has priority. This demands the courage to let difficulty appear and remain, instead of crediting oneself (or the speaker) with making the described understandable, captured, or seizable.<h7>‹/paragraph›</h7></p2>
@ -1649,7 +1644,6 @@ led by Sylvana Simons. She is currently writing a book on the trial
<section><h7>‹section›</h7>
<h2><h7>‹subtitle›</h7>Superiority of Arrival<h7>‹/subtitle›</h7></h2>
<br><br>
<p><h7>‹paragraph›</h7> Traditionally, there is the assumption that any act that appears queer and rebellious will disappear when a person matures. Age gives transitional possibilities. Ageing is a hopeful thing for those unwilling to accept present conditions. Underlining age, gaining years as the passing of time, and expecting evolution when ageing, reveals a linear conception of growth: when you get older, you will ‘move past’ things. It is very difficult to do without this notion of progress, to imagine a life without progress seems almost impossible, let alone: “to imagine justice without progress,” as anthropologist Anna Tsing so beautifully questions in her book The Mushroom at the End of the World: On The Possibility of Life in Capitalist Ruins.<boxfootnotes><h7>‹footnote›</h7><ahref="#fn5"class="footnote-ref"id="fnref5"><sup>5</sup></a><h7>‹/footnote›</h7></boxfootnotes> Often, when we speak about progress, progress is not only seen as a way to ‘improve’ life; celebrating progress is often used to debunk what was before. We see this with children displaying ‘queer behaviour,’ that parents think they will get over it and say, ‘It is just a phase’ (this too is often said of bisexuality, also among adults). Here I want to include the notion of ‘arriving.’ The expectations that we will later ‘arrive’ at a certain insight, we arrive at a better place in our lives, closer to something real, an arrival at ‘home.’ We tend to forget that what we understand as real is and only is the present. When we feel ‘unheimisch’ or ‘unreal,’ this is the real unreal feeling of the present.<h7>‹/paragraph›</h7></p>
@ -1662,16 +1656,13 @@ This image may contain: one person, arriving <h7>‹/image›</h7>
<p2><h7>‹paragraph›</h7>I have experienced a short lifetime in a wheelchair. On a cold day in March, I woke up, then ten years old, and my hip was hurting so much that I couldn’t walk. Before that, I did sports everyday. Since that morning, I could only move in a wheelchair or walk short spans using crutches. I’m grateful that this sudden injury slowly disappeared after two years. Doctors used prednisone medications on me, the physical therapist tried different exercises, and my parents were wealthy enough to rent a better wheelchair than the free chair you are given by Thuiszorg.<boxfootnotes><h7>‹footnote›</h7><ahref="#fn6"class="footnote-ref"id="fnref6"><sup>6</sup></a><h7>‹/footnote›</h7></boxfootnotes> All of these factors helped me get better. But I was only helped to get through this. Why did I not learn to live with this injury? Even signs of progress, such as managing the wheelchair better, were seen as a sign of decline at the same time, as it meant I was getting better at something which was not considered ‘good’ or healthy. Living in a world made to be unsuitable for wheelchair users or other non-conformative bodies, I’m utterly happy that the pain in my hip went away. The point is, I have lived two years in my life in which I was getting through a situation. I was living through life, while not actually living life, living with. Is this why I remember nearly nothing of that time? Because I arrived at the other side – being able to walk again, lucky and ‘healthy’– and upon my arrival I could forget that all worlds and all sides that are always already out there, even if you are not experiencing and enduring them.<h7>‹/paragraph›</h7></p2>
<h7>‹/section›</h7></section>
<br><br><br>
<section><h7>‹section›</h7>
<h2><h7>‹subtitle›</h7>Being With<br> Instead of Getting Through<h7>‹/subtitle›</h7></h2>
<br><br>
<h2><h7>‹subtitle›</h7>Being With Instead of Getting Through <h7>‹/subtitle›</h7></h2>
<p><h7>‹paragraph›</h7> In retrospect, this way of living may have mirrored they way I was living life before landing in a wheelchair. As a child, I was rather unhappy. I listened to Marilyn Manson to express this unhappiness, not to fuel it. I dressed in black and painted my room black, I collected fake skulls and bracelets with studs to feel surrounded. People wanted to make me feel better, but they especially told me that I would feel better. It would get better, I was told, because I would grow older and find my way. People trusted I would find my way maybe especially because I was a white kid from a reasonable wealthy and educated family. All would be fine as the society I grew up in, had space for people like me (white, wealthy, educated). I am fine. But maybe it would have been good if someone told me I was already fine. Not to build my self-confidence (though no harm in that), but to acknowledge the world as a continuous place, instead of believing that one will ‘arrive’ in the world. We cannot arrive in the world, as worlds are constantly arriving. We need continuous <boxlink><h7>‹link›</h7><ahref="../--/#language"><symbol>M</symbol></a><ahref="../OTHERNESS/#language"><symbol>O</symbol></a><ahref="../PRACTICALVISION/#language"><symbol>P</symbol></a><spanid="language">language</span><h7>‹/link›</h7></boxlink>. There is no platform waiting for you to get on board, there is no ‘way of being’ or mode awaiting your growth.<h7>‹/paragraph›</h7></p>
<p2><h7>‹paragraph›</h7>What can we give to a future that is not awaiting our arrival? The <boxlink><h7>‹link›</h7><ahref="../HOPE/#future"><symbol>H</symbol>future<spanid="future"></span></a><h7>‹/link›</h7></boxlink> needs a language that does not identify the future as a separate era. It needs a language in which the deadening force of words – tense – is countered with presence, continuous life. We need a language that is not old, nor presents itself too enthusiastically as ‘new,’ thus becoming commercial-like, claiming and promising ‘newness’ in order to legitimatize its existence. What does language need? It needs faith. It needs speakers (and listeners) who believe in its performativity, who recognize the effects of language, understanding that the expression (of an event, an experience) actually changes the event, the experience. It needs speakers who believe in plurality and constant noticing. This way, the performativity of words will not create a chain of sameness and definitions will not stall life into comprehensible situations that can be compared and strategically used for progress.<h7>‹/paragraph›</h7></p2>
<p2><h7>‹paragraph›</h7>I listen to “Low Lights” nearly every day, when running in the same park and making the same laps. I only run when I feel healthy, but when I don’t run, I don’t feel healthy. That too is a lapse. The running is by no means making me healthy. There isn’t one assignable cause for how I feel. When I run, it is not like I’m trying to get through. It is the actual running, the moving, that excites me. I pass people whom I have passed for years and I always see new people. Some may see me. I don’t hate the hill halfway through my 6K run, I’m with the hill, not getting over it or through it. My heart beat rises and I hear the singer’s worship, her expression of love and thereby the existence of love. I suddenly realize that, of course, talking to or about or with God is a way to eternalize the conversation. A feminist queer language may well be that: God-language. A God-language without the need for one grand Lord listening and speaking, but an eternal effort from all, allowing everything to be alive – amorphous and recognized.<h7>‹/paragraph›</h7></p2><h7>‹/section›</h7></section>
<divid =leftintro>In this page I present my artistic response, weaving the romantic context of undecidability in the original essay with immaterial labour. The original essay talked about the significance of imaginations and
multiplicities in artistic practice.<br>I contemplated whether these actually encompass intangible activities. <br>Artists think, imagine, read, write, discuss, etc...
Thus I reacted with my own narratives how the notion is entangled with such <ahref="../UNDECIDABILITY/#emoji"><b>immaterial labours</b></a>. It is expressed with the <b>‘and...and...and’</b> format, which was mentioned as a key logic of how the undecidability works in the original essay. <br><br><imgsrc ="image/w.png"style ="position:relative; top: 10px;"> : parts of original essay<br><imgsrc ="image/b.png"style ="border: solid black 1px; position:relative; top: 10px;"> : my voice<br><br><spanstyle ="font-family: 'Avenir'; color: black; font-size: 10pt; text-shadow: 1px 1px blue; margin-left: 2%;">TEXT</span> : important keys for my voice<br><br>The parts of the original essay were selected through Python NLTK(Natural Language ToolKit) function.<br><ahref ="fulltext.html">Original contribution: Silvia Bottiroli<br> Original artist response: Jozef Wouters</a> Reinterpreted by Nami Kim</div>
Thus I reacted with my own narratives how the notion is entangled with such <ahref="../UNDECIDABILITY/#emoji"><b>immaterial labours</b></a>. It is expressed with the <b>‘and...and...and’</b> format, which was mentioned as a key logic of how the undecidability works in the original essay. <br><br><imgsrc ="image/w.png"style ="position:relative; top: 10px;"> : Parts of original essay<br><imgsrc ="image/b.png"style ="border: solid black 1px; position:relative; top: 10px;"> : My voice<br><br><spanstyle ="font-family: 'Avenir'; color: black; font-size: 10pt; text-shadow: 1px 1px blue; margin-left: 2%;">TEXT</span> : Important keys for my voice<br><br><spanstyle ="color: #635E69; font-family: 'Avenir'; margin-left: 2%; text-decoration-line: underline; text-decoration-style: dotted;";>TEXT</span> : Linking with other publications<br><br>The parts of the original essay were selected through Python NLTK(Natural Language ToolKit) function.<br><ahref ="fulltext.html">Original contribution: Silvia Bottiroli<br> Original artist response: Jozef Wouters</a> Reinterpreted by Nami Kim</div>
<divid =relevantext><br>
@ -678,14 +678,7 @@ An undecidable artwork is, in other words, a site where different and even contr
imaginations <b>and</b> alter <b>and</b> works <b>and</b> imaginations <b>and</b> lecture <b>and</b> imaginations<br>
potentiality and fact and place and worlds and Nevertheless and conditions<br>
subject and forms and nature and modes and forms and gazes<br>
alters and is and keep and is and detached and glimmering<br>
</div>
</div>
@ -735,7 +728,7 @@ chap1.addEventListener('click', function changeText(){
var chap2 = document.getElementById("emoji2");
chap2.addEventListener('click', function changeText(){
chap2.innerHTML = "You've got some pictures in your head.<br>They aren't emobodied in reality yet, but you seem excited somehow.<br> Because potentiality of the pictures are infinite.<br> They are fluid <b>and</b> ungrabbable.<br> As if they are like :<br>☁️ <b>and</b> 🌫<b>and</b> 🌈<b>and</b> 🌊<b>and</b> ☄...<br>You grab a 🖊 <b>and</b> start to 📝 all the scenarios on a note <b>and</b> wear 🎧 to listen to 🎶 to get into emotions, <b>and</b> read some 📚 for inspirations<br>These might not be considered as so called <i>productive</i><b>and</b><i>efficient</i>. But still they are a signficant source of your work.";
chap2.innerHTML = "You've got some pictures in your head.<br>They aren't emobodied in reality yet, but you seem excited somehow.<br> Because potentiality of the pictures are infinite.<br> They are fluid <b>and</b> ungrabbable.<br> As if they are like :<br>☁️ <b>and</b> 🌫<b>and</b> 🌈<b>and</b> 🌊<b>and</b> ☄...<br>You grab a 🖊 <b>and</b> start to 📝 all the scenarios on a note <b>and</b> wear 🎧 to listen to 🎶 to get into emotions, <b>and</b> read some 📚 for inspirations.<br>These might not be considered as so called <i>productive</i><b>and</b><i>efficient</i>. But still they are a signficant source of your work.";
@ -744,7 +737,7 @@ chap2.addEventListener('click', function changeText(){
var chap3 = document.getElementById("emoji3");
chap3.addEventListener('click', function changeText(){
chap3.innerHTML = "Imagine that you will experiment the potentiality through a performance. For you ⏱ <b>and</b> 💭 <b>and</b> 👁 <b>and</b> 👃<b>and</b> 👄 <b>and</b> 🦵 <b>and</b> ✋ are all materials. Now you are on the stage <b>and</b> moving your body as itself is your artistic langauge. <br>How does the every single movement prove its value?<br> What you're producing is an object, but rather moments <b>and</b> emotions. <br>Although you cannot display them on a shelf in a shop, you still make something. <br> You inspire 👨👨🦳👩🦱🧕 <b>and</b> their impression is the very value of your work.";
chap3.innerHTML = "Imagine that you will experiment the potentiality through a performance.<br> For you ⏱ <b>and</b> 💭 <b>and</b> 👁 <b>and</b> 👃<b>and</b> 👄 <b>and</b> 🦵 <b>and</b> ✋ are all materials. Now you are on the stage <b>and</b> moving your body as itself is your artistic langauge. <br>How does the every single movement prove its value? What you're producing is an object, but rather moments <b>and</b> emotions. <br>Although you cannot display them on a shelf in a shop, you still make something. <br> You inspire 👨👨🦳👩🦱🧕 <b>and</b> their impression is the very value of your work.";
@ -752,7 +745,8 @@ chap3.addEventListener('click', function changeText(){
var chap4 = document.getElementById("emoji4");
chap4.addEventListener('click', function changeText(){
chap4.innerHTML = "You may not directly feel direct effect <b>and</b> influence that your performance have.<br>This is because what 👨👨🦳👩🦱🧕 purchased from you is emotions <b>and</b> time <b>and</b> thoughts.<br>Despite of the invisibility, you need to be proud of what you've done. <br> The 👨👨🦳👩🦱🧕 got energy <b>and</b> inspiration,by being there. With such eneregy they will make ther lives more lively <b>and</b> dynamic.";
chap4.innerHTML = "You may not feel direct effect <b>and</b> influence that your performance have.<br>This is because what 👨👨🦳👩🦱🧕 purchased from you is emotions <b>and</b> ⏱ <b>and</b> 💭 .<br>Despite of the invisibility, you definitely gave 👨👨🦳👩🦱🧕 something. ❕
eed to be proud of what you've done. <br> The 👨👨🦳👩🦱🧕 got energy <b>and</b> inspiration,by being there. With such eneregy they will make ther lives more lively <b>and</b> dynamic.";
@ -761,7 +755,7 @@ chap4.addEventListener('click', function changeText(){
var chap5 = document.getElementById("emoji5");
chap5.addEventListener('click', function changeText(){
chap5.innerHTML = "What and who did you work for?<br>You were the subject and owner of your work, not being forced by external party in market hierarchy.<br>Your labour was undecidable, as it accompanied immaterial activities <b>and</b> it triggered feelings, which are abstract. For you, the labours are a majour part of yourself. Your identity <b>and</b> existence aren't seperate with your work, meaning you pursue what you want to do as your living method.<br>As you are bing undecidbable, you get freedom.";
chap5.innerHTML = "What and who did you work for?<br>You were the subject and owner of your work, not being forced by external party in market hierarchy.<br>Not only your performance was undecidable, but your labours entangled with it were also undecidable, accompanying immaterial activities <b>and</b> it triggered feelings, which are abstract. For you, the labours are a majour part of yourself. Your identity <b>and</b> existence aren't seperate with your work.<br>As you are being undecidbable, you get freedom.";
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<p>Kinship implies co-relations between Wor(l)ds For The Future and further distributions which will potentially be made. If you want to republish and re-distribute the content, verbatim or derivative, we ask you to send us a copy. By copy we mean a copy of the republished content. For instance, if it is a print or a physical object please send it to XPUB/ WH4.141 t.a.v. Piet Zwart Institute/ WdKA/ Rotterdam Uni. Postbus 1272 300 BG Rotterdam, NL. If it is a file please send it to pzwart-info@hr.nl /attn: XPUB cc. If it is a change in a cloned git repository of the work, please send a patch so we can archive it in a branch. Which means, if you clone or download our git repos <ahref ="https://git.xpub.nl/XPUB/S13">(https://git.xpub.nl/XPUB/S13)</a> to modify the project files, we ask you to send us the modifications so we can archive them as well.</p>
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