Below is the a copyedited version of the speech I delivered at the Basic Income March, New York, October 26, 2019 in the Bronx, New York, October 26, 2019. Pierre Madden ranscribed and copyedited it, in Montreal, Quebec, September 2020. Then I copyedited it again, at St. Elizabeth’s, Napoleon Avenue, New Orleans, September 11-13, 2020
I march for UBI because it’s wrong to come between anybody and the resources they need to survive and that is exactly what we do in just about every country in the world today. Poverty doesn’t just happen. People don’t get themselves into poverty. Poverty is a lack of access to resources. The world is full of resources. The only reason you can lack access to the resources you need to survive is because somebody else controls them whether it’s an owner, whether it’s a politburo or whether it’s a bureaucracy. It doesn’t matter who controls them. If it’s not you and they say you can’t use them unless you do what we say, you are not free.
A video of the actual speech, October 26, 2019
Freedom is independence. Freedom is the power to say no to anybody who wants to give you orders. But we’ve set up the world so it seems so natural that some people should just own the earth. And the rest of us, the 90%, the 99%, we all have to go to them to get our job or we have no resources to keep us alive. And we call that “work.” We act like there’s no other kind. As if the only thing work could possibly mean is going and taking orders from somebody who has more privileges than you do. Working for yourself has become impossible. It’s been impossible since we kicked the peasants off the land and enclosed the commons. Working for yourself has been impossible since we killed the buffalo. Working for yourself has been impossible since we abducted the slaves. And the freed slaves knew this at the end of the Civil War. That’s why they asked for 40 acres and a mule. Unfortunately, their masters knew it too: that’s why they didn’t get it.
Marching from Harlem to the South Bronx October 26, 2019
There’s nothing wrong with a job. Jobs don’t make you unfree. What makes you unfree is when instead of saying I want you to work for me so I am going to pay you enough that you’ll want to work for me, they say I’m going to take everything starve you into submission. A small group of owners took all the resources. They didn’t invent these resources. These resources were here before all of us. And this group of people, this tiny little privileged group of people are going to take all the resources and they are not going to share with anybody until the people who have nothing provide services for the people who already own everything. That’s why when you control resources, you don’t get just the resources; you get to control other people.
The obligation should go in the other direction. Instead of the poor being obliged to work for the rich, the rich should be obliged to work for the poor. The only thing you could possibly do to justify owning resources, to own more resources than other people do, to have more access to resources, to have more control over resources, to use and use up more resources than other people do, is to provide some sort of service for them.
The New York Basic Income March, October 16, 2019
That’s why we need to tax the owners of property. All property is made out of resources. Every single piece of property, even on the internet. You need a place to stand when you make the internet. You need energy to make that internet work. All property is made out of resources.
They’ll tell you they’ve paid for those resources. No, they paid the last guy who owned them. They didn’t pay all of us who don’t own any resources. If you want to take a part of the earth that was here before you, you’ve got to pay back, provide a service for those who own nothing. That’s why you have to pay a tax on resources and the distribution of the revenue from that tax has to be unconditional.
But they’ll say, that’s something for nothing. No, that’s exactly backwards. The system we have now is something for nothing, where people who own the Earth don’t pay anything to those of us who therefore must do without. That’s something for nothing.
The South Bronx, October 26, 2019
We pretend we’re free because we have a choice of which one of these property owners we can work for. A choice of masters is not freedom. Freedom is independence. Freedom is the power to say no to anyone who would want to be your master. When you establish that, everybody gets some of the value of the resources of this earth, enough to live in dignity, enough to survive, enough that you don’t have to work unless somebody makes it worth your while. Oh, but they will say: All those lazy workers won’t work if you do that.
Notice how it’s always lazy workers and never cheap employers. No, that’s never said. So what we’re really doing when we say this, is we’re taking sides in a dispute. When somebody offers a job and somebody else doesn’t want it, that’s a dispute about wages and working conditions. Everyone has their price, right? So, if there’s a good price, people will take it: Good wages, good working conditions. Someone will take that job. But if we say whatever the wage is, if you don’t take that job you’re a lazy worker. Never a cheap employer. It’s like we’re looking at a dispute and pretending it’s not even a dispute. We’re pretending that only this side counts. We’re taking sides in a dispute, and we’re siding with the most privileged person. We’re morally judging the weakest, the least powerful person, the most vulnerable person, and leaving the privileged people beyond reproach, as if they’re not even a party to a dispute.
A video documentary of the Basic Income March, Harlem to the South Bronx, Ching Juhl, October 26, 2019
That’s the way the system works today.
And that’s based on a ridiculous assumption that the privileged people of the world, whether they’re in government or whether they’re private resource owners, they get to judge everybody else. They get to judge the weak and the vulnerable. They say: you deserve to live; you don’t. You go be homeless, you go eat out of dumpsters or do whatever else you have to do to keep yourself alive. That is the ridiculous assumption that there is anyone who doesn’t deserve the basic resources that they need to survive. And they decide who’s deserving on the self-serving assumption that privileged people have the right to judge whether unprivileged people deserve to survive. Those assumptions are self-serving to begin with. And look how self-servingly they use that power! In practice, the number one thing that we ask of the poor is, “if you’re truly needy, are you willing to work for the rich?”
Are you willing to work for people who own property? That’s what you’ve got to do to prove that you’re worthy. That’s so self-serving on the part of the privileged. And for almost all of us, it’s self-defeating, because most of us don’t have enough property to work for ourselves. The vast majority of us have to work for someone who owns enough property to hire us. By creating the situation where the more privileged to get to block the less privileged from the resources they need to survive, we’ve created a situation where just about everybody has to work either directly or indirectly for the wealthiest of us.
Marching from Harlem to the Bronx, October 26, 2020
And that creates this terrible work incentive problem. When they talk about incentives, they only talk about the incentives for those lazy workers to work. What about the incentive for those cheap employers to pay good wages? That incentive problem doesn’t just affect the people at the low end. 41 years ago, real per capita income was half of what it is now. That means we could all be working half as much and consuming the same or we could be working the same and consuming twice as much as we did 41 years ago. But most people are working just as much as their parents were 41 years ago and consuming little if any more than their parents did 41 years ago. We’ve had all this economic growth all this automation in the past 41 years and the benefits have all gone to the top 1%. Basic Income is not just for those other people at the low end, it’s for everybody who has no other choice but to work for a living.
We have owed each other a Basic Income since we enclosed the common lands, since we abducted the slaves, since we killed the buffalo not because some long-dead person stole something from some other long-dead person but because they created a system that privileges some, impoverishes others, and corrupts us all. We all owe each other a Basic Income now. That’s why I’m marching today and thank you for joining me. –Karl Widerquist, the Bronx, New York, October 26, 2019, final edits St. Elizabeth’s, Napoleon Avenue, New Orleans, September 13, 2020
A video interview of Karl Widerquist, by Ching Juhl, June 22, 2020
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All the images and videos above are by Ching Juhl of Juhl Media.
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Pierre Madden, transcribed this text, did some of the copyedting.
Even in a pandemic, basic income advocates are finding creative ways to bring attention to basic income. The Basic Income March organizers are partnering with an application to allow activists to march for basic income around the world and possibly set a record in the process.
With the goal of achieving 50 million steps, enough to “circumnavigate the globe,” this year’s march on September 19 is partnering with the WATT mobile application. Marchers can use the app now to start counting their steps to “express solidarity for the cause.”
At the same time, there are 35 cities organizing in-person basic income events around the world. For example, there are bike parades, street corner protests, and even interactive art installations in support of basic income.
WATT is described as “the world’s first platform for virtual marches and charity walks.” The application allows marchers to select a cause they believe in and count their steps for the cause on their mobile phone from anywhere in the world.
Income Movement co-founder Stacey Rutland said she felt there was a need for organizing grassroots energy in the United States around basic income, so she organized a march in October 2019.
“The first march was a huge success. Within six weeks we were able to get it up and running and have thirty cities across the globe participate,” Rutland said.
The success with the first march convinced Rutland that there was a “hunger” for basic income grassroots activism. However, with the rise of the pandemic, Rutland had to find new ways to organize demonstrations for basic income.
“The ability to physically march quickly went out the door, but the need for public demonstration was pretty significant because of the dire economic circumstances that people found themselves in,” Rutland said.
These circumstances allowed Rutland to look closer at digital options as she strived to create a “marriage of the digital world and the physical world.” This brought Rutland to connect with Kalyan Gautham, the CEO of WATT.
Gautham said his goal with making the app was to “digitize events of solidarity such as marches and charity works so that people from across the world can participate in these events without having to travel to a different location.”
WATT’s development started before the pandemic, but the app became far more urgent once social distancing restrictions became a reality.
On the app, marchers can share videos and pictures of themselves marching, while pledging a certain number of steps for the cause. This allows activists to plan a unified and continuous demonstration around the globe with clear data on the size and persistence of the marchers. Each participant can challenge others to take more steps and even create micro events within the demonstration.
After Andrew Yang dropped out of running for the Democratic nomination for President of the United States, Rutland said it is important for basic income advocates to transition to a new stage of activism.
“The primary goal for 2020 from our perspective at Income Movement is to move from a single candidate movement to a long-term movement,” she said.
For Rutland, the pandemic has been a “horrific” experience for many low-income individuals in the United States around the world. She said a possible silver lining is that it has “brought to the surface for a lot of people the need to rethink how our economy works” so these long-standing issues can finally be addressed.
“What we hope is for the march to be something that’s fun, that’s exciting and that doesn’t feel like work but feels like a celebration while also creating an impact,” Rutland said.
I can’t claim to be a friend of David Graeber. I can say I am his fan and that his work has influenced the way I see the world. I met him twice though. I met him first two years ago for dinner at Barb Jacobson’s place where he arrived in a long coat accompanied by a mild fever. He just had some hot tea while we shamelessly gobbled our beers. He came to meet me because I was my friend Barb’s Indian basic income comrade hanging out with her in her London apartment in Charles Rowan House. David sat with us for a long time chatting and answering our questions. Julio Linares his student at LSE and my dearest friend was also with us.
The next day I went to the London School of Economics campus with Julio just to hang out with him in the Anthropology department. We had the Hare Rama Hare Krishna free lunch that they serve to students on the campus. Then we walked around and on an impulse barged into David’s office in the anthropology department. He was working in his sun-lit office. As we entered and greeted him, we accosted a box of his yet unpublished proof copies of Bullshit Jobs. Julio and I picked up one each and bullied him to sign our copies. He was such a comrade he didn’t mind our playful bullying and very affectionately signed the copies. When he signed his unique signature, I asked: ‘David, can you sign this again?’. He smiled and nodded. Being self-proclaimed anarchist, he said something that I will now leave to your imagination.. And we chatted for a while and left him to continue his work.
I cried when I got the news about his death. Megan Coxwell an American poet and Barb’s niece who was also with us that evening with David, sent me a message on FB messenger about his sudden death. I screamed when I saw the message. It was half past eleven at night in India. What made me sob more was just an hour ago I was talking to a group of international students, and I said: ‘ If you want to understand the poor, you need to understand ‘debt’ because they live in perennial debt. It has a curse. Please read David Graeber’s book ‘Debt – the first 5000 years’. He gives a perspective. Let’s talk about the book next time we meet.’
What more can I say?
Each time I think of him I have tears in my eyes. The meeting I am talking about was in 2018 Spring in London. Last year, I desperately called him and was keen to have him at the BIEN Congress in Hyderabad. But he was about to get married and legitimately preoccupied with it.
The last I met him was online when he invited me to speak at a Spectre TV inaugural discussion. It was one of the most enjoyable and deepgoing discussions I have ever had.
I miss you David. I was hoping to come and see you this winter. God bless your wife and the rest of your family. What more can I say?
Since I heard from a mutual friend at lunchtime today: ‘David is gone’, the shock I felt then seems to have reverberated around the world. One of the most curious of minds, finest of writers, kindest of hearts, most courageous and consistent callers of bull shit ever. Gone.
David and I met over a Twitter conversation about the appalling copy editing of the first edition of ‘Debt the 5000 years’. After swallowing the book whole when it came out in 2011, I complained on Twitter that it must not have had an editor, some of the sentences didn’t read as smoothly as most of the others, in fact were pretty confusing. David came back immediately that no, in fact it had too many, apparently nine before publication, but he was red-lining a copy for the paperback edition. I grumped in response that yes that’s it, no one had pulled a paper copy before, impossible to see all the faults on screen.
The last chapter of ‘Debt’ reintroduced me to the concept of basic income and sent me off round the internet to find out about it. UBI pulled together all the strands of my organising over the previous 30 years: housing, heath, welfare, work and women. Unlike monetary reform I could talk about it from my own experience, from the gut. I liked the fact that people either loved or hated the idea straight away, and it was fun to talk people round who immediately disliked the idea to at least consider it more seriously.
Later on in 2013 I invited David round for food with a friend, after feeling that if he had finally responded to Brad deLong’s obsessive trolling he must be lonely. He arrived in spatz, and was somehow nothing like the writer, or the Twitter warrior in his gentleness and kindness. I myself was at a low ebb: my job as a welfare rights advisor was getting ever bleaker with the reforms, and the propaganda campaign against claimants. His interest in the idea that shame about welfare is the flip-side of the shame about debt was encouraging, and he respected my experience even without a book to my name. We went on to be great buddies.
Since I’d lived in London and been politically active here since 1981, I knew the genealogies of most groups and people on the left. From David I got a better picture of what had been going on in the US in the aftermath of Occupy and in academia. We talked a lot about value, and care, politics of course – though we didn’t always agree – and personal travails, especially as Americans abroad.
By 2013 I was also trying to organise a movement for basic income here in the UK, but not making much of it. Over the next years David was consistently encouraging, getting me to speak about it at meetings, getting me a gig on the Keiser Report, doing an interview about it with me for Occupy London Youtube. I don’t know that I would have stuck with basic income without David. He helped me find my voice.
David refused to be pigeon-holed into writing about just one thing after he had a lot of pressure to carry on about debt after the success of ‘Debt’. He insisted that there was little point in being famous if he didn’t use it to write or talk about whatever interested him. We are all the richer for it, with considerations of bullying, democracy, bureaucracy, money, work, play, the future, care and many other subjects that defy expectation, challenge assumptions and expand our minds.
When David interviewed me about basic income for the final chapter of ‘Bullshit Jobs’ in 2018 I was worried about protecting the charity I worked for, so I didn’t want to be named. Also it seemed apt if everybody else was under a pseudonym that I should be too. He was sceptical, but respected it. And then made me two people for good measure.
David used the power he had as an academic, activist and a writer, and the money he earned by it, to pull many people and groups out of financial, academic, political holes. Others will talk in more detail about his role in saving the Syrian Kurds from Isis, but this is only the most famous of his interventions. He added his voice to defend Corbyn from the accusations of anti-semitism when Corbyn wasn’t defending himself. While a self-proclaimed anarchist, a practitioner and defender of direct action, an expert in consensus-building within groups, he was also a pragmatist about working with politicians, and did whatever he could to support working class demands.
David enjoyed what he had, and never forgot where he came from. He constantly acknowledged the fact that he got many of his ideas from conversations with other people, and insisted that the famous ‘We are the 99%’ was written by committee. He wrote and said publicly what so many of us thought or experienced silently, and in doing so changed our collective consciousness about it.
He always said, ‘The problem with privilege is that not everyone has it’. David lived his life working to spread what privilege he had as widely as he could, in whatever way came to hand. For that his life stands as an example of what to do with privilege, while owning one’s access to it.
That was the foundation of his support for basic income. For him it was a way to spread his privilege of having a secure, and sufficient income, while also having the freedom to pretty much do what he wanted. He wanted everyone to have that. ‘The imagination strikes back’, he said about it.
He was quite insistent that we start the negotiations high. ‘Oh I don’t know, about £30k? That’s good, isn’t it?’
I’m so grateful for what David wrote, and what he did, for our friendship and laughter over the years. But now there will always be that next other thing I won’t be able to discuss with him when it occurs.
Originally published by Open Democracy. 14 August 2020, under the title, “Basic income could virtually eliminate poverty in the United Kingdom at a cost of £67 billion per year”
Universal Basic Income (UBI) – a policy that would provide a regular, cash income to every citizen without means test or work requirement – is surprisingly inexpensive. The United Kingdom could introduce a full UBI (one large enough to live on) for just £67 billion per year or 3.4% of Gross Domestic Product (GDP), according to a study Georg Arendt and I recently completed.
Attention to UBI in the United Kingdom has increased substantially as the Scottish Parliament discusses experimenting with it and as policymakers discuss it as a temporary measure to boost the economy during the Covid-19 outbreak. While a pilot project can examine some of the effects of UBI, this kind of study is necessary to determine how much it is likely to cost.
The cost of UBI is often exaggerated because many authors focus on its ‘gross cost’: the size of the UBI times the population. The gross cost of UBI is not a cost in any meaningful sense, because it ignores the great extent to which the new taxes people pay to support UBI are cancelled out by new money they receive in UBI. The real cost of UBI is the ‘net cost’ – the amount people receive or pay after subtracting the amount they pay themselves. The net cost of a full UBI for the UK is only about one-third its gross cost.
Our study is based on data from the 2014/15 UK Family Resource Survey. It uses microsimulation analysis from the European Union’s EUROMOD Tax-Benefit Model to subtract out the amount people pay themselves and determine the cost of a roughly poverty-level UBI of £7,706 per adult and £3,853 per child.
Key findings of the study include:
The cost of a full UBI for the United Kingdom is £67 billion per year or about 3.4% of GDP.
This figure is the net cost – the real cost – of a UBI scheme of £7,706 for adults and £3,853 for children. This assumes a 50% income tax rate for net beneficiaries integrated into the UK tax-and-benefit system in a way that ensures the majority of UK citizens benefit from the transition and no one in the bottom 20% of the distribution of income is financially harmed by the loss of programmes replaced by the UBI. Although net beneficiaries’ tax rate increases, they receive more in UBI than they pay in additional taxes.
This UBI scheme adds only 39% to the cost of the UK’s existing benefits system (not including the spending on the National Health Service), and an 8.7% increase in the UK’s total government spending (£67/£771 billion).
This UBI scheme is a net financial benefit to most households in the lower 70% of the UK income distribution, making it an effective wage subsidy (or tax cut) for millions of workers and their families.
The average benefit over the existing system for each net-beneficiary family is £4,056.
Under this scheme, the percent of UK families with incomes below the current official poverty line would drop from 16% to 4% and poverty among children and the elderly would all but disappear.
The net cost of this UBI scheme – the gross cost minus the amount people pay to themselves (£155 billion), and ignoring the costs and benefits of integrating the UBI into the existing tax and benefit system – is about one-third (35.4%) of its often-mentioned but not very meaningful gross cost (£438 billion).
Also subtracting the cost of existing programmes that can be replaced by UBI without financially harming anyone in the bottom 20% of the income distribution makes the net cost only about 15% of the programme’s gross cost.
This UBI system eliminates absolute poverty (e.g. as it is measured in the United States) from the UK.
According to a 2015 piece in the Guardian, the UK currently spends over £93 billion per year on corporate subsidies and tax breaks. If so, the UK could entirely fund a UBI by eliminating corporate subsidies and tax loopholes. No increase in individual taxes would be necessary, and the government would still have £26 billion available for corporate subsidies.
Countries with similar per capita income and similar tax-and-benefit systems should expect the cost of UBI to be a similar percentage of their GDP.
Those remaining in poverty under the scheme would be much closer to the poverty line than they are now and would have enough to get by in combination with other government payments and services. Therefore, we conclude that a UBI of this size would eliminate absolute poverty in the United Kingdom, a powerful result for less money than Parliament currently spends on corporate subsidies and tax breaks.
I was recently asked four questions about Alaska’s Permanent Fund Dividend, and I think the answers provide a pretty good overview of what people who are interested in UBI need to know about the fund.
1. When was the Alaska policy passed?
The enabling legislation was introduced gradually from 1976 to the early 80s and was altered before it could be it could be introduced because of a court challenge. So, it’s best to focus on when the first dividend was distributed. That was 1982.
2. How many benefits does it provide people?
See this table. Note that it is for every man, woman, and child, so each family receives several times this amount. It usually varies between $1,000 and $2,000 per year. It would be much larger if it hadn’t been for the Governor’s and the legislature’s cuts a few years ago.
3. What was the history behind the policy?
Oil money really began to flow in 1976, just as Governor Jay Hammond took office. He used the power of his office from 1976 to 1982 to make deals with the legislature to create first the fund and then the dividend. The fund idea was popular, but the dividend wasn’t until it was introduced. Hammond had a few allies in the legislature, but it was very much his single-minded pursuit of the dividend that made it happen. He did it because he knew oil revenue would be temporary and he wanted to make sure every Alaskan benefited from it. Mexico, for example, has exported a lot of oil, but it’s hard to say whether the poorest people have benefit from it. All Alaskans–including homeless people–have benefited from Alaska’s oil exports, via the fund.
But the fund and therefore the dividend are about 1/8 to 1/4 the size Hammond wanted. So, the dividend could be 8 times what it has been in the table, and it could be even larger without the recent cuts. Imagine that—$4,000 to perhaps $12,000 year for every man, woman, and child.
Almost as soon as it was introduced it became the most popular government policy in Alaska, and was considered untouchable until about 4 years ago when Alaska’s oil revenue began to collapse, and politicians who had failed to plan for that day began raiding the fund to avoid reintroducing the state income tax or raising other taxes. Had they kept the income tax, and saved all or most of their oil money–as Hammond wanted–the state wouldn’t face a fiscal crisis as oil revenue declines, and they’d feel less temped to drill in the Arctic Wildlife Refuge.
4. Has it proved to be effective?
Yes, if an impoverished family of four receives $8,000, that’s not enough to live on for a year, but it’s enough to make an enormous difference. In the first 20 or 30 year of the program, Alaska was one of the most economically equal states and the growing PDF was probably one of the reasons. It’s helped Alaska maintain a much lower poverty rate and poverty gap than it would otherwise have. -Karl Widerquist, on my front porch in New Orleans, Louisianan, 20 August 20, 2020
For more information about the fund see these two articles:
Karl Widerquist, 2012. “Alaska’s Permanent Fund Dividend: Basic Income in Practice,” Democratic Imperatives: Innovations in Rights, Participation, and Economic Citizenship. Report of the Task Force on Democracy, Economic Security, and Social Justice in a Volatile Word, American Political Science Association (ed.). Washington, DC: The American Political Science Association (April), p. 64
