by Sarah Delahaye | Apr 6, 2021 | News
More and more people feel that universal basic income (UBI) could change our society for the better. But how can we make that happen? In Germany, Berlin-based association ‘Expedition Basic Income’ (Expedition Grundeinkommen) recently launched a large country-wide campaign to start a UBI experiment with 10,000 participants – financed by the state and academically companied. So far, more than 50,000 people have registered on the campaign website.
The initiative ‘Bring Basic Income To The State’ was launched by Expedition Basic Income (Expedition Grundeinkommen) at the end of February with a question to all German citizens, spread via the association’s website, mailings, partners within the German UBI community, social media, and the press:
Do you want your city or municipality to participate in a nation-wide UBI experiment?
Every German citizen can answer this question by registering on the association’s website. Wherever at least 1% of the population express their interest, the Expedition Basic Income is going to start local referenda to enable the cities and municipalities to participate. The totality of all ‘test cities’ can be thought of as a globally unique research laboratory on basic income.
Valuable insights on UBI via a scientific approach
According to the plans, 10,000 people in Germany are supposed to receive a monthly basic income of about 1,200 euros for three years, starting in 2023. For this experiment, the association is working with renowned research partners in Germany, including the German Institute for Economic Research (DIW) and the Freiburg Institute for Basic Income Studies (FRIBIS), to analyse the effect, acceptance and feasibility of different variants of unconditional basic income, whereby also exploring empirical findings on UBI financing.
With the scientific findings and insights from the study, it will be much easier in the future to discuss the impacts of universal basic income on people and the community: Ideally, the question will no longer be if a basic income can be financed at all, but how this could be possible.
People power is the campaign’s key
The Expedition Basic Income was founded in 2019 by UBI advocates Joy Ponader and Laura Brämswig. Their mission is to initiate Germany’s first publicly financed UBI experiment together with all the people who are enthusiastic about or interested in basic income. The country-wide campaign is not their first endeavour; previously, Expedition Basic Income has launched similar initiatives in several federal states, including the country’s capital Berlin, where more than 30,000 people signed for a regional experiment in autumn 2020.
The citizens in Germany’s cities and municipalities are the campaign’s front and centre: In addition to the online call, local teams of volunteers will be formed in the cities and municipalities to autonomously organize the referenda. In co-creative participation processes, German citizens will also be involved in the experiment’s design. This approach is unparalleled: So far, most experiments have been initiated by the government or private institutions. The campaign of Expedition Basic Income is the first to initiate a publicly financed experiment using referenda.
If you know any people in Germany who could be interested in the campaign, please share this article – or the link to our website: https://expedition-grundeinkommen.de/!
Watch their video campaigns here to learn more:
by Andre Coelho | Jun 14, 2017 | Opinion
What’s the deal with this basic income issue? Why is it so difficult to push it forward? The reason, it seems, is deeply rooted within the human psyche. As Will Hutton put it, “humans believe that reward should follow proportionate effort”. This is the question, is it not? Hutton argues that we humans are hardwired for this relationship between work and gain, and that’s final. There’s no overriding it. No pain, no gain, like they say. Let’s debate this.
If I go camping with some friends, I’ll be pleased if everyone helps around with cooking, cleaning, setting up the tents, chopping up some branches for the fire and so on. And I’ll object to anyone just sitting around while everyone else is busy setting up camp. That is because the work involved can only be made by people, by the campers themselves, for their own benefit. It’s a team, and it’s only fair that all players team up to set a camp they will all benefit from.
Now let’s assume these were a high-tech team of campers, who had brought automatic setting tents, a battery driven portable cooker, a cleaning robot, and a complete set of canned food. How much labour would there be to distribute among the campers? Maybe just putting the tents in their places (these would setup automatically from there), turn on the cooker and open a few cans. That could be done easily and quickly by one person, maybe two at most. What about the others? Well, maybe it’s best if they just sit around and sing a few songs, dinner will be ready shortly. Doesn’t sound wrong to me.
The role of technology gets rather obvious in this simple example. Humans are not hardwired to relate work and gain. Humans are just wary of working more than they should if others are not helping out. But if machines are doing that, it ceases to be unfair. Besides, if machines are helping and there’s no sense in having six people pressing tent buttons and opening up food cans, I don’t mind doing that today and tomorrow someone else will do it. And then I’ll sit comfortably playing my guitar, without the slightest shadow of a guilt.
Another issue is that it may be so that some humans “believe that reward should follow proportionate effort”, but certainly not all of them. There are people that, living off rents – from land, houses, shares in corporations or financial assets – do not feel shame, or guilt, or any sense of responsibility towards society. And are humans nonetheless. Humans are not hardwired this or that way. We are a product of our environment and particular circumstances.
Still another aspect of this discussion is heritage. Is it not true that everyone, and I really mean every living human being on the planet, is born into a huge lineage of natural and social evolution? A new born human being doesn’t have to reinvent electricity in order to have a lighting bulb in the living room. Doesn’t have to rediscover the written language in order to communicate. Doesn’t have to make concrete from scratch to make a house. Human societies make this already existing wealth more or less accessible to individuals, but it’s undeniable that this wealth, natural or social, exists. And it’s just there for the sharing, grown and perfected over millions of years of evolution.
The fact that we have failed in that sharing for a long time, as a global society, it’s an entirely different matter. The truth is just that each if us is born into a bounty of global richness, without having contributed to it. That’s not debatable, it’s just a fact.
So how many arguments are there against basic income? It seems to me that, at bottom, only one really. Because once you accept that all humans are entitled, as their human right, to access the wealth of the natural world and the work of countless human generations before you, you’re already defending basic income on moral grounds. There’s no way, no matter how you look at it, that a person can do a “proportionate effort” to ever compensate for that he or she receives just for being alive. So let’s just get passed this annoying and fundamentally flawed argument.
After that one can ask oneself: Basic income is great, but how are we going to finance it? To be clear, a financial issue cannot be used as a fundamental argument against basic income. Financing is about distribution of power. Money is an agreement, and people can agree otherwise. Financing is, therefore, a challenge which comes from living together in society.
Different people have different perspectives and feelings over things, but if they agree among each other that the distribution of the natural and social wealth should be made to all, as a human right of existence, then the money will appear. Some will say as by a “miracle”. A miracle within an obsolete mindset, a natural consequence from an evolved, more inclusive and expanded view of the world.
Once you have accepted basic income on moral grounds and found a way to finance it – which is the same as bringing enough people to support its implementation – you might still ask: but what if this idea is hijacked by the far-right liberals, who just want to kill the commons, bury the welfare state and privatize everything? That amounts to asking: what if some dictator takes power and turns an imperfect democracy into a perfect dictatorship? For which I reply: we must be active and aware.
Democracy is not a system set in stone and we must always be defending it and contributing to it. Anything can be turned into a weapon by a wicked mind. Or basic income can be turned into a privatization-of-everything tool for a radical right-wing agenda. That risk is always there. It boils down to us, every conscious individual supporting basic income and knowing how to finance it, standing for democracy at all times.
Basic income can only help all people if it is democratically supported and implemented.
More information at:
Will Hutton, “Utopia for realists: and how we can get there by Rutger Bregman – review”, The Guardian, 13th March 2017
by Guest Contributor | Feb 11, 2017 | Opinion
Written by: Katarzyna Gajewska
The argument that the system of peer production on a wide scale requires securing stable income for peers from the state is promoted, among others, by Michel Bauwens. In this article, I will argue that the reverse is also true. In order to be sustained, unconditional basic income (UBI) needs to be accompanied by changes in the realm of general interest services. This applies particularly to the domain of services of general interest that participate in the subsistence. Money transfer needs to be accompanied by de-commodification of subsistence measures.
Although UBI certainly would contribute to bettering the situation of the poor, it does not challenge the capitalist power relations. The domain of work and production is only one of the opportunities for the capitalist class to exploit inequalities and accumulate wealth. Other sources of wealth extraction are property rights, real estates, rent, access to natural resources, urban infrastructure, land grabbing. Elsewhere, I elaborate how, despite introducing a UBI, capitalist class domination would continue in the domain of subsistence1 and housing 2 if other elements of the system were preserved.
Technological unemployment due to robotization of production is indicated as one of the reasons for a UBI. Robotization would cause centralization of power in the hands of machine owners and technological elites. Since labor used to exercise influence on their wages through the threat of withdrawing from production, under the condition of technological unemployment it would lose its leverage.3 Therefore, adjusting the basic income to the level that enables a decent living would be increasingly difficult. On the other hand, the capital owning the means of production in the domain of services of general interest such as water, food, electricity, health or housing can demand higher prices once having dominant position, and there may even be additional costs for things like commercial water treatment products for businesses after the initial price is paid. Therefore, neoliberal pressure for privatization of subsistence-related services and goods is particularly dangerous. As a result of privatization, citizens can increasingly less meaningfully participate in the governance of general interest services, being left with the relatively passive roles of voter and client.4 The UBI movement needs to take this into account in formulating proposals for UBI reform, namely advocating for more democratic control over the means of subsistence.
Subsistence services in citizens’ hands: some inspirations
Representative democracy alone does not seem to prevent that services of general interest are privatized. Specific citizen mobilization around this issue is required. Three types of strategies can be pursued to bring more control over essential services: re-municipalization, overtake by citizen cooperatives, and commoning. I will give more space to the latter one because the two former have been described in other publications.
Remunicipalization
There are different models that incorporate the democratic dimension in the provision of services of general interest. For example, in water supply services privatization turned out to be dissatisfying for the customers both in terms of quality and prices. The book “HERE TO STAY: WATER REMUNICIPALISATION AS A GLOBAL TREND”5 analyzes examples of how this trend has been reverted by re-municipalization initiatives. It illustrates how significantly the quality can improve and prices lowered with the involvement of public authorities.
However, involving citizens in the process of decision making does not guarantee their influence on the final output. Incumbents’ initiatives in the realm of political participation do not seem to alleviate the democratic deficit. Participatory elements within the new public management and neo-Weberian state models can be motivated by the instrumental aim of overcoming resistance.6 Participatory and deliberative procedures can be used as ‘public relations’ tools by political elites to give citizens the illusion of engagement,7 so-called ‘participatory window-dressing.’8
Cooperatives
Citizens can organize to buy the infrastructure related to subsistence needs. In a small German town, Schoenau,9activists bought out electricity infrastructure to convert it into a cooperative of which citizens can buy shares. As an act of protest against the nuclear power, they turned to solar energy. Similar attempts have been undertaken by activists in Berlin to prevent the renewal of a contract with a multinational company of Swedish origin. Certainly, in the case of services that are sold on the market, there is a danger of degeneration of cooperative ideals due to the market pressure, which is quite common among worker and consumer cooperatives. Still it may be a better option in comparison to an accumulation of power in capitalist enterprises.
Commoning
The precariat, in the face of unresponsive state institutions, prefers the self-organized provision of services in order to become autonomous of these institutions.10 Heynen11 argues that the realm of social rights and the welfare state has diminished in recent decades in the US, so social movements have invented other forms of pursuing their struggles. Instead of trusting that delegation to the state will ensure the provision of public services and redistribution, activists create services themselves. For instance, Food Not Bombs produces and redistributes food. Furthermore, representatives of the recent generation of social movements believe that creating alternatives rather than reforming the system is a better way to bring about change, which reflects the mistrust of and awareness of the danger of cooptation by elitist politics and institutions.12 Activists focus on the ‘here and now’, practicing alternative forms of production and organization parallel to the state-based and market-based ones as everyday ‘revolutions.’13 For example, the domain of food-producing resources, although now mostly privatized, can be organized in a different way. In ancient times and still nowadays there are various communal arrangements in some parts of the world.14
In articles on People’s Potato, I describe a worker cooperative that coordinates the preparation of partly dumpster-dived food with the help of volunteers. Financed by fee levies, the meals are distributed for free. This type of the organization of food provision can be defined as peer production, which means a voluntary, spontaneous, and inclusive work contribution to produce a good or service in common that serves a broader community. Peers produce use value that is accessible even to those that have not contributed to its production. Initiatives such as Food Not Bombs or Incredible Edible follow similar philosophy. In the article on technological unemployment and work, I describe further initiatives of self-organized services: retirees time bank in Germany and subsistence cooperative in Catalonia.15 One could expect to optimize the costs and use of resources by restructuring production into commons. Las Indias’ Manifesto demonstrates potential gains that can be achieved by escaping the capitalist organization of production. Kibbutz movement managed to increase productivity and reduce the use of water in agriculture.16
Basic Income movement for other causes
“All we can ask of politics is to create the spaces in which the alternative social practices can develop.”17
Joining other movements in demanding the democratization of services, UBI movement could focus on a twofold struggle: mobilization against the privatization of services and for the re-appropriation of spaces for citizen participation and self-organization.
Elinor Ostrom argued in favor of creating institutional arrangements ‘for cooperative housing and neighborhood governance (…) to facilitate co-productive efforts for monitoring and exercising control over public spaces.’18Kooiman presents a model of ‘societal governance,’ a mix of self-governance, co-governance, and hierarchical governance.19
Bovaird predicts that the governance system may evolve into ‘self-organizing policy and service delivery systems – ‘governance without government.”20 The progressive theories of public administration have a vision of public administration that is ‘collaborative, facilitative, or transformational social role in support of citizen emancipation and self-governance.’ This type of re-conceptualization of the role of public administration has a longer tradition in the feminist movement and in the 2000s several authors have postulated this direction of change.21 In an academic article, I propose a change to the tax system. Taxpayers could allocate certain part of the due taxes to the organizations of their choice. In this way, the organizations can plan their yearly budget and produce as much as the collected sum allows.22 Also laws facilitating the access to unused spaces would make it easier for the self-organizing groups to start commons projects.
The example of People’s Potato, which struggles against corporate monopoly in food provision at Concordia University in Montreal, illustrates that the mobilization although it requires true determination, can begin now, case by case. I summarized the relations between People’s Potato, commercial food providers, and the university administration in another article:
“People’s Potato discovered that part of kitchen space previously used by Sodexho/Marriot was vacant, while the major part was overtaken by Chartwells. They started to use this space for their cooking. For another two years, People’s Potato struggled with the administration to get official use of the space. It is equipped with all necessary industrial kitchen facilities. The university charges the Potato for some repairs, like painting or heavy maintenance, but they pay all of their other utilities, such as garbage removal, electricity and hot water. The status of the collective within the university structure is ambiguous and there is always a fear of losing support from other organizations and the kitchen space as no official contract has been signed. “23
Instead of waiting for a more serious debate on UBI among political elites where activists could present a more encompassing reform, the change can arise from single initiatives. Späth and Rohracher point to the power of local experiments, which can mobilize actors. Niches, spaces protected from economic pressures can develop into full-fledged models for change. The local level change is possible in ‘off the radar’ spaces for interests of dominant economic actors. In this way, it is easier to overcome the problem of nested interests preventing change. Furthermore, institutional voids can enable introducing new practices.24
About the author: Katarzyna Gajewska is an independent writer. She has a PhD in Political Science and has published on alternative economy and innovating the work organization since 2013. You can find her non-academic writing on such platforms as Occupy.com, P2P Foundation Blog, Basic Income UK, Bronislaw Magazine and LeftEast. For updates on her publications, you can check her Facebook page or send her an e-mail: k.gajewska_comm@zoho.com. If you would like to support her independent writing, please make a donation to the PayPal account at the same address!
References:
1Gajewska, Katarzyna (2014): Technological Unemployment but Still a Lot of Work: Towards Prosumerist Services of General Interest. Journal of Evolution and Technology 24(1): 104-112.
2Gajewska, Katarzyna (May 2014) : UBI and Housing Problem, https://basicincome.org.uk/2014/05/housing-power-land/
3Gajewska, Katarzyna (2014): Technological Unemployment but Still a Lot of Work: Towards Prosumerist Services of General Interest. Journal of Evolution and Technology 24(1): 104-112.
4 Elinor Ostrom, “A Communitarian Approach to Local Governance,” National Civic Review (Summer 1993): 226-233.
5HERE TO STAY: WATER REMUNICIPALISATION AS A GLOBAL TREND :https://www.tni.org/files/download/heretostay-en.pdf
6 William N. Dunn and David Y. Miller, “A Critique of the New Public Management and the Neo-Weberian State: Advancing a Critical Theory of Administrative Reform,” Public Organization Review 7 (December 2007) 345-358, 355.
7 Léon Blondiaux, “L’idée de démocratie participative: enjeux, impensés et questions récurrentes,” In M.-H. Bacqué et al. (eds), Gestion de proximité et démocratie participative. (Paris: La découverte, 2005). Léon Blondiaux and Yves Sintomer, “L’impératif délibératif,” Politix 15.57 (2002): 17–35.
8 Archon Fung and Erik Olin Wright, “Countervailing Power in Empowered Participatory Governance,” in Deepening Democracy (London/New York: Verso, 2003), 265.
9Elektrizitätswerke Schönau Netze, https://www.ews-schoenau.de/
10 Christophe Trombert, “Expertise professionnelle et contre-expertise militante dans l’accès aux droits sociaux: tension à front renversé autour du général et du singulier,” SociologieS, Théories et recherches, 25 June 2013. URL : https://sociologies.revues.org/4360
11 Nik Heynen, “Cooking Up Non-violent Civil-disobedient Direct Action for the Hungry: ‘Food Not Bombs’ and the Resurgence of Radical Democracy in the US,” Urban Studies 47(6 2010): 1225–1240.
12 cf. Day, “From Hegemony to Affinity.”
13 Marco Silvestro and Pascal Lebrun, “La révolution à l’échelle humaine, une radicalité actuelle concrète,” Argument 12 (Spring-Summer 2010).
14Vivero, Jose Luis (2015) : Transition Towards a Food Commons Regime: Re-Commoning Food to Crowd-Feed the World, https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2548928
15Gajewska, Katarzyna (2014): Technological Unemployment but Still a Lot of Work: Towards Prosumerist Services of General Interest, Journal of Evolution and Technology 24(1): 104-112.https://jetpress.org/v24/gajewski.htm
16Las Indias’ Communard Manifesto, https://lasindias.com/the-communard-manifesto-html
17Gorz, A. (1999): Reclaiming Work: Beyond the Wage-based Society. Cambridge: Polity, p. 79.
18Ostrom, Elinor (1993): A Communitarian Approach to Local Governance, National Civic Review Summer, 226-233, 232.
19Kooiman, J. (2000): Societal Governance: Levels, Modes, and Orders of Social-political Governance. In Jon Pierre (ed.) Debating Governance: Authority, Steering and Democracy, (pp. 138–64). Oxford: Oxford University Press.
20Bovaird, Tony (2005): Public governance: balancing stakeholder power in a network society. International Review of Administrative Sciences, 71(2), 217–228, p. 226.
21Stout, Margaret (2010): Back to the Future: Toward a Political Economy of Love and Abundance, Administration & Society 42(1): 3–37.
22Gajewska, Katarzyna (2014): Peer production and prosummerism as a model for the future organization of general interest services provision in developed countries: examples of food services collectives. World Future Review 6(1): 29-39.
23Gajewska, Katarzyna (30 June 2014): There is such a thing as a free lunch: Montreal Students Commoning and Peering food services. P2P Foundation Blog, https://blog.p2pfoundation.net/there-is-such-a-thing-as-a-free-lunch-montreal-students-commoning-and-peering-food-services/2014/06/30
24P. Späth, H. Rohracher (2012): Local demonstrations for global transitions – Dynamics across governance levels fostering regime change. In: European Planning Studies 20(3), pp. 461-479.
by Jason Burke Murphy | Feb 3, 2017 | Opinion
Basic Income as All-inclusive Democratic Subsidy: Securing the Social Freedom and Economic Power for All People
Written by: Katja Kipping
[A long translator’s note: Katja Kipping is chair of the Left Party (Linkspartei) in Germany and a member of the national parliament. She has served as spokesperson for Germany’s Basic Income Network (Netzwerk Grundeinkommen). Within the Left Party, she organized the “Emancipatory Left” faction and writes for the libertarian socialist magazine “Prague Spring” (Prager Frühling).
Kipping presented this lecture “Grundeinkommen als Demokratiepauschale” at the Basic Income Earth Network Congress in Seoul, Korea, July 19th. She has frequently argued for basic income throughout Germany and has helped organize a “Basic Income faction” that includes most political parties in parliament.
I have translated this with the hope that left organizations worldwide will pay attention to her vision of basic income as a core component for the democratic left. Basic income would provide a clear sign that the left has learned from problems wrought in the past by bureaucracy, technocracy, and authoritarianism. Kipping draws from a constitutional republican tradition of investigating institutions that promote robust citizenship and deliberation. See Casassas and De Wispelaere 2012 and 2015. She also links her hopes with that of the degrowth movement. I see basic income, as Kipping presents it here, as an antidote to alienation and right-populism. Social analysis shows basic income to be part of the design of truly public institutions.
Any lapses in quality or argumentation should be attributed to me.
Please note that Kipping also presented in Dublin at the 12th Basic Income Earth Network Congress in 2008. “Moving to Basic Income (BI) – A left-wing political perspective” can be found at BIEN’s website.
You can a video of Kipping presenting the original German speech at https://bien2016.org/en/video-basic-income-and-politics-of-democracy/.
The text of her speech can be found at: https://www.katja-kipping.de/de/article/1112.grundeinkommen-als-demokratiepauschale.html. ]
Basic Income as All-inclusive Democratic Subsidy
Securing the Social Freedom and Economic Power for All People
Contents
- Social Freedom and Democracy – radical democratic approaches to basic income.
- Economic Might for All – basic Income and democratic institutions
- Closing Remarks on social transformation
1. Social Freedom and Democracy – radical democratic approaches to basic income.
Radical democratic approaches to basic income pay close attention to the connections between people and to their mutual dependencies within a community. The community is here understood as something public and political. It is oriented towards the well-being of all and should be shaped by all. From this it follows that freedom should not be understood as a mere absence of intervention or interference. On the contrary, freedom should be understand as independence over against any arbitrary authority [Fremdherrschaft]. Freedom, in this sense, implies no arbitrary interventions or interference on the part of state institutions and also no possibility of such interventions and interference. Intervention is arbitrary if an intervention comes whenever the intervener wills it.
Freedom, on the other hand, is fulfilled primarily through self-governance. Self-governance is formed by social and individual organization and also by monitoring these potential interventions and the institutions capable of them. Individual freedom, viewed in such an intersubjective political context, is also social freedom. The highest value is active participation of all in the res publica – a collective deliberative democratic self-determination. This naturally implies social equality and the securing of social freedom, which implies preventing any economically grounded dominance and dependency. Laws and institutions also need to reflect, promote, and enable the common good and self-governance. (See Socialist Party South Korea 2009, Patry 2010, Cassasas/De Wispelaere 2012, Cassasas/De Wispelaere 2015).
The following six theses on the establishment of a basic income as an all-inclusive democratic subsidy can be derived from these basic principles of radical democracy and social freedom.
- Basic Income must secure what a political community requires from each citizen in terms of money. This includes securing existence, social participation, and participation in political life. This unconditional guarantee of existence and participation has a monetary component. Non-monetary components also exist, such as free access to public goods, and to public infrastructure and services. These monetary and non-monetary components do not exclude each other but rather they complete one another. Both these monetary and non-monetary forms should, first, provide people socio-economic independence and, second, preserve their status as citizens with economic negotiating power whereby they can participate in the formation of society. Without the adequate safeguarding of free and equal conditions of social participation, no democratic participation is possible – formal possibilities for participation are not enough.
Whoever does not have enough material resources is first of all excluded from political participation and, secondly, doesn’t have enough negotiating power within political processes. This means that basic income, like all vital services, needs to be provided long-term. As I see it, this is not a problem in a time of high productivity and surplus. At most, it is a problem for those who do not want to give up economic privileges and political power. There is enough for all—worldwide!
- From a radical-democratic perspective, the basic income on a regular basis is preferable to single disbursements, like with a stakeholder grant or starting capital. Only regular payments can guarantee a lifelong income and its corresponding participation.
- The right to an unconditional basic income must be combined with a modern understanding of citizenship. A distinction between a majority of citizens and a minority of immigrants with regard to elementary socioeconomic rights and opportunities would lead to a problematic division of the community and a majority’s dominance over a minority.
- From a radical democratic viewpoint, people receive the unconditional basic income as equal members of the political community, not as part of a needy group that depends on the state. Any particular stigmatization of population groups splits the community and is a source for domination. That would still be true with a partial basic income (or transfers that do not secure survival or make social participation possible) that is supplemented by need-tested, income-tested, or asset-tested social benefits in order to reach a sufficient level.
It is clear that a person, who must make him or herself a stigmatized petitioner at the social office has a significantly harder time taking an upright path towards the political formation of the community. As Zygmunt Bauman formulated it: “The decisive argument in favor of the basic income is that it is the conditio sine qua non of a republic, as it can only exist in the union of people with self-confidence, of people without existential anxiety. A basic income which actually secures existence and allows social participation would establish a principle of citizens’ rights, rights that are not subject to a divisive and disqualifying ‘access test’ by need tests.” (Bauman 1999). [Note: this is a translation of the Bauman quote as found in Kipping’s speech. –JBM]
Therefore 5 holds: All citizens only have their rights fully recognized reciprocally through a sufficient basic income. This also means that more affluent citizens are comparatively more likely to contribute to the financing of the basic income than the less well-off citizens. This poses the question of the redistribution of economic resources and economic power.
- Basic income is not tied to any condition. An obligation towards any social or political participation would be sources of new domination. These would enable arbitrary interventions. The question of what makes something socially recognizable, and what does not, opens up a considerable amount of bureaucratic discretion. A citizen’s right to a basic income that included a direct citizen obligation would also transform voluntary engagement into regulated compulsory participation.
I would like to end this section with a quote from a German supporter of basic income who is also a politician. “It is farcical that MEPs [Members of the European Parliament] claim to maintain their substantial independence through relatively high salaries in order to make themselves non-extortionable but most of these deputies do not consider it necessary to ensure such independence and non-blackmail for the sovereign, the people” (Spehr 2003, 105). Basic income’s individual guarantee of a secure existence and participation is, alongside other forms of universal security for people (such as free access to public goods, social infrastructure, and social services), an indispensable prerequisite for social freedom, democratic and political engagement and the negotiating power for all people. It is an all-inclusive democratic subsidy!
2. Economic power for all – basic income and democratic institutions
Whoever says A must also say B. Who calls for basic income so that people can enter the public sphere with negotiating power must also call for the public shaping of our political foundations, economy, and everyday life (see Casassas and De Wispelaere 2012 and 2015). We need this to secure a basic income and other sorts of public services. Arbitrary interferences in human affairs through economic power, by endangering survival, health, and natural resources is not acceptable. An economy that is deprived of public organization, an economy that is privatized, is unacceptable. That also means that an economy and a financial sector that is immune to democratic control and influence is likewise unacceptable.
An imbalance in power through the deprivation of the public (privatization) in one form or another reaches deeply into real political and social power relations and removes the political and therefore citizens from the formation and control of public affairs. On the one hand, this includes power that arises from economic distribution—income, assets, and investment opportunities. This certainly also includes power in the realm of shaping and administering the economy and the financial sector. Who actually determines the use of natural resources, production resources, investment and the way in which economic activities are taxed? Who is exercising an alienated domination over the people today with real, unequally distributed, forms of design and control, and who subjects society and the economy to the will of a minority?
In addition to basic income and other forms of life and of participation for all people, social freedom requires the self-government of the citizens: by means of joint and individual control and appropriate intervention possibilities, which are secured by appropriately democratic institutions. These institutions must give all people the opportunity to shape social and economic life individually and collectively (see Cassasas / De Wispelaere 2015).
Economic power for all means basic income, including other unconditional support for existence. It also means the safeguarding of the economy and society for all and the institutionally secured public and political shaping of the economy and the society by all. This makes a democratic social transformation all the more necessary and urgent. Tomorrow, I am speaking at another conference about the challenge that this entails for the European left.
3. Concluding Remarks on Socio-Ecological Transformation
Poverty and exclusion, power over the many by the few, and destruction of the natural foundations of human life – that is the situation.
The international degrowth movement, which is committed to a world with significantly less natural resource consumption and to a rollback of ecological destruction and damage to our planet, therefore argues for the cohesion of ecology, democracy and social security of all people, and thus for the convergence of the various social movements and political actors (see Blaschke 2016).
It seems to me that only with this complex point of view and a committed relationship between social movements can the challenges of the 21st century be countered. Basic income, which in fact assures material existence and enables social participation, is an important component of a social-ecological transformation, which seeks to also be a democratic transformation!
Literature:
Bauman, Zygmunt (1999), In Search of Politics. Cambridge. Polity Press.
Blaschke, Ronald (2016), Grundeinkommen und Degrowth – Wie passt das zusammen? https://www.degrowth.de/de/2016/02/grundeinkommen-und-degrowth-wie-passt-das-zusammen/
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Translated by Jason Burke Murphy, Elms College
