Goa Foundation and the Goenchi Mati Movement advocate for a fair mining and intergenerational equity model defining it as commons, which you can read in this article and the other resources. They develop a vision of maintaining the wealth coming from selling inherited minerals to serve the broader community and not just the privileged few. One of their proposals is citizens’ dividend, which, they argue, will “create a strong bond between the citizen and their commons“. According to the calculation mentioned by the Research Director of Goa Foundation, Rahul Basu, every citizen in Goa would receive a commons dividend of thousand rupees a month if the fund were managed according to their proposals. I outline how this proposal may be enhanced by deepening the commons as a philosophy and governance model, which is already incorporated in their blueprint. Instead of focusing on just giving cash transfers, I would ask how the money can create sustainability. This is a big issue in the context of environmental disruption by short-term thinking. Wealth distribution can liberate from the incentives that poverty produces. You have the chance of posing and giving space to these important questions.
The answer may need a long time and a lot of expertise but the results may be not only aligned with but strengthen the basic tenets of intergenerational justice. This reflection is relevant to the broader debate on a UBI, citizen’s dividend, and accountability.
I develop in my writing a broader vision of UBI going beyond just cash transfers. I believe that the reform needs complementing measures to be added to create a real alternative to the current system. As part of this vision, I want to inspire creating organizational structures that will enable people to access high-quality basic services and be an alternative to the monopoly of the current market system which has many disruptive externalities. You can see examples of such an organization of work in my articles.
I propose to focus on building sustainability to maintain the health of the community and yield long term advantages for future generations.
Agriculture and correcting market food supply
It is difficult to free farmers from the vicious cycle of the past mistakes and the short-term planning that living in poverty imposes. Therefore, the best way to use resources is through giving subsidies and knowledge transfer to enable advanced low-tech agricultural methods such as permaculture, wild agriculture, or agro-forestry. The abundance in the food supply, which such a change of direction promises, can benefit various forms of organizing food distribution. This can have both forms of targeting farmers in particular as their practices pollute the environment around them as well as the broader community to enable the poor to produce their food in community gardens. One can think of a hybrid solution such as the one described in the case of a small farmer who invites consumers to participate in food production. Such methods require a long-term commitment and the resources to invest in developing soil but with time they will produce abundance that can be redistributed among citizens. It will also contribute to sustaining the natural resources in the region. With this kind of approach, you not only redistribute wealth (nutritional wealth) but multiply it.
The influences that have destroyed agriculture all over the world are taking a toll on India. A recent initiative by the government wants to foster organic agriculture but the project resembles the commercial, export-oriented type of intervention, which may not benefit the poor directly. How can you protect the soil from land grabbing and the interests of monopolies like fertilizer producers and other branches of the agricultural industry? The answer needs to mobilize various actors, also consumers.
While in India, I talked to a 19-year old woman who studies sociology and has all this critical thinking and discourse pouring out of her. At the same time, she eats at McDonald’s and thinks it is cool. Industrially processed food is particularly dangerous for India due to ineffective recycling and waste management. Cash transfers may add freedom but the one promised by the interests of the multinational companies at the cost of sustainable health and agriculture.
Collective rather than individual approach
While I understand the argument against taxing citizens by transferring real income from the Permanent Fund to the government instead of giving individual dividends, this type of redistribution may also be as short-sighted as the extractive industry is. We can imagine a different approach, which is neither former nor the latter option but something in between. Definitely, the government has shown limits in governing resources, which calls for other than tax solutions. By building up robust structures and practices that will sustain collaboration capacities of the population, you are enabling the population to multiply rather than only consume resources. And this is something that benefits the entire population so the dividend has a universal effect in the long run.
Nowadays, there are many instances of technologies that create abundance, for example, solar energy; think of community solar stove in neighborhoods. Think of all sorts of circular economies that could change the mindset about how resources are used and produced. There is this magic thing about nature that once you work with (and not against) nature, including human nature, you can create abundance.
Instead of atomizing the resources, I propose to give them at collective disposal so that people can make collective investments to share resources: building collective kitchens, gardens, and other commons. Giving money into collective hands as opposed to just individual transfers, which you don’t know how people will end up spending and whether their spending will actually be good for the community and for their health, will produce cumulative results.
The problem with cash transfers is that if you just give money but there is no consciousness, no awareness of how to spend money in a sustainable way then the money will be just spent on things that actually contribute to the damage of the region and the future generations. Cash transfers are intermediated by mentality and culture. Therefore, it is important to build this intermediating fabric in the community. For example, how could you enable creating public spaces where self-organization happens, where connection happens, where people are brought back to responsible and sustainable consumption?
Culture and community
Another building block of creating sustainability is preserving culture and community. It is important to ask what organizations, what projects, what knowledge could preserve the indigenous and original Indian culture to protect it from erosion? The dying out of traditional cultures will lead to spreading addiction and other social dysfunctions. The question is how to prevent Western style of capitalism and cultural and relational poverty from imbuing your region. Investing in protecting the community is a form of creating a commons, which foster public health outside of the pharmacological approach and dependency on extractive industries.
If we look at the intergenerational equity in structural and cultural context, giving out cash transfers appears as delivering the region to the tyranny of near-sighted vision and forgoing a deep social change. Cash may enable and encourage consumption that fits well into the interests of hegemonic actors and ideologies. Before enabling consumption, we need to transform the underpinning culture and underpinning patterns which brought obesity and other health problems in the West.
Rahul Basu’s comment
We wholeheartedly agree that fostering communities is necessary. Our structure has been designed to deal with the serious issues that arise from the misgovernance of mineral extraction. One aspect particularly important for India is the large number of power hierarchies – class, caste & gender being just a few – and which permeate even traditionally self-governing villages. This enables politicians to develop winning coalitions using a divide and conquer strategy. The Citizen’s Dividend is essential to connect people to their mineral inheritance and the equality of the dividend prevents the division of the people.
While it is desirable that this income be pooled in ways that foster communities, we believe that this should be left open to the recipients of the dividend. Indeed, in the SEWA pilot of UBI in India, one group pooled their dividends and jointly took up fish cultivation. If on the other hand, this money is mandated for community creation through the legally recognized legal structures like villages / cities, we will neither have a community nor will we have resolved the misgovernance of the mineral inheritance.
In the current turbulent times, there is a fierce debate emerging how cities should adjust to rapidly changing economic and technological trends. Smart City Education Inside invited two experts to discuss the prospect of cash transfers to enhance sustainability and provide equitable educational opportunities for students.
Smart City Online Education Inside is a joint project between the Digital Education Institute, III, and the Talent Circulation Alliance. Under the supervision of the Bureau of Industrial Development Taiwan, the project launched a series of panel and keynote speaking events for those interested in education technology, sustainable learning, and sustainable society.
On Tuesday (8/11), Mr. Ameya Pawar, who had served two terms on the Chicago City Council and was the first Asian and Indian American elected to major office in Illinois, shared his presentation “Dignity, Decency, and Agency: The Case for Universal Basic Income.” Income inequality, wealth inequality, and decades of policies favoring wealthy corporations and big banks over working people, drew him to the idea of Universal Basic Income (UBI).
Pawar believes that every aspect of society is impacted by inattention to poverty, it is necessary to invest in mitigating it at both the national and local level.
“What leads us to believe that people will do something wrong or bad or do less if we help them a little bit?” Pawar asked. “To achieve sustainability, people need to have built-in resilience,” he said.
In response to the idea that giving cash may make people less willing to work, Pawar said that research has shown that is not the case. “Giving people money does not change the fact that people, as human beings, want to be productive; instead, it gives people more choices and breathing room in their lives,” he said.
On Thursday (8/13), we invited Mr. Sean Kline, who is the Systems Entrepreneur in Residence with RSA Future of Work Center, to share his presentation “Child Focused Development in the Digital Era.”
Kline believes, as services and technology become the dominant drivers of the economy, some segments of the population have been left behind. That’s why, a more modern and robust social safety net is needed to help transition and adapt to this rapid technological change is needed. While the government is putting tremendous conditions on how low-income families use public benefits, it is capable of giving people money in the form of large tax deductions. These unequal requirements demonstrate trust for one group and mistrust for the other. In fact, unconditional cash is administratively easier to deliver especially if it is provided universally.
With children being an important focus of Kline’s work, he suggests that lacking investment in children not only shapes their life’s trajectory, but shapes the trajectory of potential economic growth for society as a whole. Sharing examples of universal children’s saving accounts, baby bonds, and basic income and how they have benefited children, he believes that these are the primary methods to support children universally in the digital age.
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.
