Building a Future from the Grassrots up

    More and more the difference between struggles in the North and the South is evident.  For one thing, the peoples of the South, like Aboriginal peoples, struggle not only against what the neoliberal economy brings them, they also struggle, and to a very large extent, to defend the culture they have built over millennia. They defend their language, their traditional way of life, their values and future generations. In the North, the struggles have often been marked by a single-minded attack against what is seen as unjust. The weakness has often been that, once the particular difficulty has been overcome (work hours, pensions, salary gains, etc.), everyone settled down once again to their regular routine within the society that was theirs. And the manipulation and the corruption continued unabated.

Occupy the Heart of the Island, July 2012

     Perhaps, in some way that is why the case of Quebec (and various other minorities around the world) is somewhat different. The Francophone people in Quebec , like Aboriginal peoples, have something to defend (the beauty of their land, their language, the particular values that were entrenched in the Quiet Revolution of the 1970s). And yet, the majority in Quebec have been integrated into the values and lifestyle of the neoliberal economy and are all too willing to trust their social and political institutions to serve their needs -- much as is in the case for the Rest of Canada.
    There may now be a change at work. There is scepticism about the political machinery and its leaders; there is disgust at the way the financial world is functioning; there is a growing rejection of continuous cuts to social services; development plans erode the land itself; we witness a surrender of education to market interests; the French language is eroded in public places. These issues have drawn hundreds of thousands into the streets in recent month to defend what they have build and to demand accountability from their government. It remains to be seen whether that energy can get translated into a genuine cry for fundamental change.

Occupy the Place of the People, October, 2011

     The strength of the movement lies in its grassroots organizations, and here as elsewhere those organizations have tended to be dependent on financial support from various levels of government. What is needed is the creation of a broad grassroots economic and political life that is independent of government and not at all beholden to it. Here in Quebec we are at the beginning of this process.
    Very likely an election will be called within a month (to be held in early September). Already the pundits are saying that much depends on whether the students (who have led the charge since the beginning of the Maple Springtime this year) will translate their protest into political action by registering en masse and going out to vote. What is important is that, while no one thinks that a change of government will resolve the underlying issues, a more responsive government might be in a position to catalyze the grassroots energy into daring fundamental changes to our political and economic life.

Declaration Regarding Personal and Collective Commitments

Over the last months I have been part of a committee preparing the document given below. It is a foundational document for the Occupy Montreal movement. I present it as it was approved in a general assembly this afternoon, first in English and then in the original French. It should be noted that the document was approved under a Creative Commons agreement, that other groups are free to adopt it and to adapt it as long as they give reference to the original approved by Occupy Montreal.

Declaration Regarding Personal and Collective Commitments

(approved in a general assembly of Occupy Montreal, February 25, 2012)

In order to encourage the participation of people coming from different perspectives toward a social mobilization and collaborative movement, Occupy Montreal (the October 15th movement) states that the following commitments constitute the foundation of our dialogue and action.

        

The Context

To begin with, we are rallied in order to show our indignation through the Occupy movement, locally called Occupy Montreal, because

·        The current economic mechanisms and principles harm peoples’ dignity and lead to growing injustices.

·        The blind search for profit degrades the environment at a speed that is threatening life.

·        Freedom of thought and the democratic life of 99% of the people are threatened by the grip of 1%.

   

The objective of the commitments

We want to go further now by adopting individual commitments that have a collective impact. By agreeing on these values, we commit to change ourselves at the same time as we change the world, since one cannot advance without the other.

“With a view to participating from this moment forward in the collective changes underway, I commit personally and voluntarily to do my best to: HUMANITY: Develop ties that link me to others and seek value in human relations rather than in merchandise; ENVIRONMENT: Respect living beings, their habitats and consume in a responsible way;  KNOWLEDGE: Become better educated and encourage exchange of knowledge; RESPONSIBILITY: Cultivate a spirit of conciliation in relationships and in communication with  others.   JUSTICE: Make my voice heard and act to denounce injustices; INCLUSION: Be open to diversity among beings and respect the differences; NON-VIOLENCE: Defend my values with dignity and without falling to the trap of oppression; TRANSPARENCY: Live with integrity and refuse to accept lies and corruption; HONESTY: Choose honesty and integrity rather than lies and corruption; HEALTH: Take care of myself; EMPATHY: Recognise the feelings of others and take them into account; HUMILITY: Recognise that I can be mistaken;

It is people’s involvement that will make a difference

  

By adopting these commitments, we hope to contribute to changes that will bring about a more just society. In order to put an end to the activity of a minority of persons who reserve to themselves the control of the principal resources of our planet, there has to be a massive participation of the population within a democratic movement. Every gesture counts! By means of this text, Occupy Montreal intends to promote an awareness that will benefit everyone and the generations to come.

Let’s move forward!

 This text is shared according to the terms of the Creative Commons. The most recent version can be found at http://oqpy.pan.waglo.com/philo/politique/node197


 Original French Version: (used at the assembly)

  

Déclaration des engagements individuels et collectifs 

mis de l'avant par Occupons Montréal, approuvée en assemblée générale, 25 février 2012

Dans le but de favoriser la participation de personnes d’horizons différents à une mobilisation sociale et un mouvement concerté, Occupons Montréal (Mouvement du 15 octobre) affirme que les engagements suivants constituent notre fondement au dialogue et à l’action.

Le contexte
Nous nous sommes d'abord mobilisés en manifestant notre indignation à travers le mouvement Occupy, localement 'Occupons Montréal', parce que :

• les mécanismes et les principes économiques actuels portent atteinte à la dignité des personnes et causent des injustices grandissantes ;
• la recherche aveugle du profit dégrade l'environnement à une vitesse qui menace la vie ;
• la liberté de pensée et la vie démocratique des '99%' du Peuple sont menacées par l'emprise du '1%'.

L'objectif des engagements

Nous voulons maintenant aller plus loin en adoptant des engagements individuels ayant un impact collectif. En nous entendant sur ces valeurs, nous nous engageons à changer en même temps que nous changeons le monde, car l'un ne va pas sans l'autre.

---

« En vue de participer dès maintenant aux changements collectifs en cours, c'est personnellement et volontairement que je m’engage à faire de mon mieux pour :

HUMANITÉ : Développer le lien qui m'unit aux autres et chercher la valeur dans les relations humaines plutôt que dans les marchandises.
ENVIRONNEMENT : Respecter les êtres vivants, leurs habitats et consommer de façon responsable.
CONNAISSANCE : M’éduquer et encourager l'échange des connaissances.
RESPONSABILITÉ : Cultiver l’esprit de conciliation dans mes relations et communications avec les autres.
JUSTICE : Prendre la parole et agir pour dénoncer les injustices.
INCLUSION : M'ouvrir à la diversité des êtres et respecter les différences.
NON-VIOLENCE : Défendre mes valeurs avec dignité sans tomber dans le piège de l'oppression.
TRANSPARENCE : Être intègre et ne pas accepter les mensonges et la corruption.
SANTÉ : Prendre soin de moi.
EMPATHIE : Reconnaître les sentiments des autres et en tenir compte.
HUMILITÉ : Reconnaître que je peux être dans l'erreur. »

---

C'est l'implication des personnes qui fera la différence

En adoptant ces comportements, nous souhaitons contribuer aux changements qui amèneront une société plus juste. Pour mettre un terme aux agissements d'une minorité de personnes qui se réservent le contrôle des principales ressources de notre planète, il est nécessaire d'avoir une participation massive de la population au sein d'une mobilisation démocratique. Car chaque geste compte!
Occupons Montréal vise, par ce texte, à susciter une prise de conscience qui bénéficiera à l'ensemble du monde et des générations à venir.
Allons de l'avant !

Ce texte est diffusé selon les termes de la licence Creative Commons. Version 0.99. La source de ce document vivant se trouve à: http://oqpy.pan.waglo.com/philo-politique/node/197

Le sens de la marche méditative

J'ai écrit ce petit texte en collaboration avec Gérard Laverdure et après notre marche méditative aujourd'hui.

     Depuis le 19 novembre, chaque samedi, vers midi, plusieurs personnes se réunissent autour de La Place du Peuple (Square Victoria) à Montréal pour amorcer une marche méditative en silence pour la paix. Cette marche se réalise quelques minutes avant l’assemblée générale du mouvement des Indigné(e)s et se voit comme un effort de créer une ambiance de non-violence, d’écoute et de respect pour l’assemblée et pour tout le mouvement. Notre présence silencieuse et déterminée démontre à nos concitoyens l’enracinement spirituel de l’indignation, de la soif de justice, d’intégrité, de dignité et de paix. Protester contre les injustices et s’engager à changer le désordre social est une démarche profondément spirituelle. La pratique de marcher en silence a une longue histoire qui se retrouve dans plusieurs contextes. Chacune de ces références peut nous aider à comprendre mieux le sens de notre marche méditative.

     Commençons en rappelant que les moines et les moniales ont une longue pratique de marcher lentement en file pendant qu’ils prient ou méditent. Ceux et celles qui ont vécu la vie monastique avant 1960 se souviendront de ces marches «à la file indienne» à la fin de l’après-midi pour prier le rosaire. Il y a quelque chose dans la marche même qui aide à la concentration, à une meilleure présence consciente au moment de prière.

     Ce sont les bouddhistes qui ont d’avantage analysé cette expérience. Thich Nhat Hanh a écrit un beau petit livre, entre autres, qui s’appelle La Sérénité de l'instant. Paix et joie à chaque pas. Il fait appel à la marche de pleine conscience. On marche lentement, prêtant attention à chaque étape du mouvement. Ce n’est pas un moment pour oublier rien de la réalité intérieure ou extérieure sinon plutôt pour s’ouvrir à sa plénitude – la plénitude du moment présent. Le passé n’existe pas, le futur n’existe pas. Nous vivons le moment présent dans la plénitude de tout son contexte intérieur et extérieur. En arrivant à cette pleine conscience, la compassion surgit dans notre cœur et nous invite à découvrir comment répondre à ce moment précieux qui nous est donné. La pratique de la marche en pleine conscience devient un apprentissage pour vivre présent au moment actuel pendant toute notre vie, toujours en pleine ouverture à la réalité et aussi pleinement à l’écoute, ouvert à la compassion et prêt à agir avec compassion, c’est-à-dire de façon non-violent.

     Quand on se tourne vers les Écritures chrétiennes, on trouve que le mot le plus fréquemment utilisé pour caractériser les disciples de Jésus, c’est le mot : vigilant. Très souvent Jésus invite ses disciples à être vigilants, attentifs au moment présent. C’est dans ce moment présent qu’il nous invite à y trouver le Royaume de son Père, thème principal de sa prédication. Le Royaume de Dieu n’est pas dans le passé, ni dans le future. Il ne faut pas aller loin pour la trouver parce que c’est en nous et entre nous qu’il se déploie, se construit. Il est toujours présent parmi nous. Qui n’est pas attentif, manquera le moment du Royaume de Dieu, manquera l’arrivée de la plénitude.

     Les Anishnabe, peuple autochtone de notre région, voient leur histoire comme une longue marche ver l’ouest. Pour pouvoir continuer la marche et pour ne pas mourir, il y a des gens chez eux qui sont désigné des porteurs du feu. Le feu est absolument nécessaire pour la survie du peuple. Donc les porteurs du feu ont une responsabilité énorme pour s’assurer que le peuple arrivera au bout de sa marche. Nous retrouvons aussi ce concept chez les Juifs et les Chrétiens : la Terre promise. Terre atteinte au bout de la traversée solidaire d’un long désert.

     Peut-être ces petits références vous aideront à trouver le sens de notre petite activité chaque samedi midi à la Place du Peuple en préparation pour l’assemblée générale – surtout pour un mouvement qui se déclare formellement non-violent et qui annonce, en citant Gandhi, qu’il faut être le changement qu’on veut engendrer.   

Do We Really Listen?

     For the past five years I have volunteered at a “listening centre” where people can call (or come) to talk about whatever is on their mind. We receive calls from people suffering from domestic problems, mental health difficulties, problems of addiction, loneliness, joblessness, in a state of panic or depression. The list is long and the calls are many. We spend hundreds of hours every year just listening. Our training is along the lines developed by Carl Rogers’ “active listening.” Active listening means paying attention to the person who is speaking, welcoming their presence and their story, without judgement or advice, counsel or orientation, respecting that they will, as they speak, eventually find the path they need to follow. We thank them at the end for speaking without offering them advice or orientation. We say very little except to encourage them to speak. Often, at the end of a session, the person who called or visited will conclude by saying that they feel much better and will express gratitude for the attentive welcome they have received.
     One of the important features of active listening is that one has to draw close to someone in order to hear them. We have to “displace” ourselves and move into the place of the other. Unless there is some sort of proximity (not physical necessarily), there is no possibility of listening.
     For me, all this connects with my interest in liberation theology, which begins by listening to what people are living, to what is happening in society. Without a listening ear, somewhere, we become non-persons, alone and disconnected. Our joys and our sufferings are unheard. We serve only to move the machinery of the economy; apart from that, we might as well be non-existent.  Far too often, this is the experience of the 99% who spend their days either working themselves to death for a pittance that barely provides for their basic needs, or perhaps not even that, or who are literally set aside entirely and live off hand-outs, unknown and unheard by those who have more than enough.    
     One of the interesting dynamics of the “occupy” movement is to attempt to listen to everyone’s opinion and to learn from it. First of all, it is pretty much impossible to participate in the movement without being physically present at their activities. To participate, we have to “displace” and on many levels.
     In an assembly, even one person can block a decision if it does against his or her profound values. The person presenting a proposition will have to go back and re-work it. Dialogue is essential. When a proposition is complex, the assembly divides into smaller groups for discussion. There is usually a “talking stick” that is passed around to give every person a chance to have their say without having to fight to get into the conversation. People are listened to carefully; their intervention is appreciated and pondered. Nothing serious will go far if there is no consensus.
     Try sometime, during a day, to watch how often you are more energized about sharing your point of view or your feeling than about listening to that of others. Watch how often people’s point of view or feelings go unacknowledged in conversations or how people are cut off because someone has something they consider more important to say. We are not a society that goes out of its way to listen, especially to those who are not “significant” or who do not have ready access to contexts where they can share easily.
     It is not hard to make a leap to the larger scale. More than half of the world’s population lives in conditions that do not allow their voice and their needs to be heard by those who have cornered the means to live in excessive comfort. While the press, radio and television blare out their messages twenty-four hours of every day, the message they send is geared basically to encourage us to become nameless, mindless consumers of things we really do not need or even want. In between, there are some rather half-hearted attempts at informing. Mark Twain is quoted as saying that if you do not read the newspaper, you are uninformed; But, if you do read the newspaper, you are misinformed. The media are not there to listen or even to inform. They are there to orient – to consumption of commercial products. Today, it is their principal reason for existence.
     The internet and the social media were invented to provide a medium so that everyone could have a voice – that is, if you could afford a computer or an iPod.  The commercial interests have done everything possible to turn them into a space for encouraging more spending on commercial goods. To some extent they have succeeded, though it remains an extremely significant means of communication between people. As a result, billions of dollars are now being invested in surveillance of this dangerous phenomenon of people communicating with one another.
     All this, it seems to me, reveals the disjunction between the way our economic structures work and what ordinary people really want and hope for. We are faced with fundamental options about how to live our lives.   

More on the 99%

Celebration

General Assembly

It is now more than a week since the 99% invaded Square Victoria in the heart of Montreal and established the People's Square. They began with a few tents and a great desire to build another world that is possible, one very different from that of the 1%. The "village has now grown large in every sense. There are more than 200 tents -- it was necessary to occupy additional space to accomodate all the tents and more space may still be required. There is a kitchen that serves two meals a day, a small library and daily general assemblies where direct democracy is both very real and  inclusive. There is even a large tent marked "hospital" with at least one bed and qualified personnel. The relationship with the city and with the police continues to be good. They are learning from those who have expericence, to prepare for "winter camping" with a view to staying throughout the bitterly cold months ahead. There are signs everywhere reminding people to be clean, non-violent and inclusive. Next Saturday there will be a march in solidarity with all the other groups around the world who are expressing the voice of the 99%. Thousands are expected. What I have seen of the media in Montreal is fairly positive. The community has excellent media capacity: a really good web site (http://occupymontreal.tk/), a facebook site, a forum site, and so on.

Shared Kitchen

I speak of all this because it leads me into a reflection on liberation theology. If liberation theology was initially "invented" to attempt to discern the presence and path of God's liberating Spirit in the struggle of the excluded "non-persons" of society, then the experience of the camps, like the one in Montreal and others around the world, is certainly an irruption of the poor (the 99%) into the social, economic and political scene of 2011. This irruption deserves profound reflection. When I am on the site, when I witness the general assemblies, when I see their initiatives to build community, when I hear them struggling to express the values and directions they want to move in, there is no doubt in my mind that the Spirit is at work here building something radically new, something that draws deeply on our faith traditions. It is a phenomenon that will mark history and that builds on the struggles of many other peoples in many other places -- today and in the past.

Theology is a very pretentious word: it claims to engage in discerning and interpreting the path of liberation in the here and now. In the past liberation theology  tried to give "voice to the voiceless." Theology no longer needs to do that.  The voiceless have found their own voice and are giving powerful expression to their own path. There is no need for philosphers, theologians or social scientists to help them analyze the current situation; those on site in the camps are extremely articulate and connected to those analyses. There is perhaps not even  a need to provide a word of support and hope since the artists among them (musicians, poets, graphic artists) are providing a powerful cultural expression of the vision that animates and directs their presence. While I am not advocating "slogan" theology, there is nevertheless much for a theologian to reflect on in the signs displayed in downtown Montreal . There is also much to be reflected on in the way the camp functions, in the way decisions are made, in the way food is shared, in the way people are welcomed, in the way the "word" in honoured.

At this point it seems to me that what theologians need to do is to be PRESENT. This is one of those times when the theologians (and other professional religious folk) need to physically displace themselves in order to grasp the situation. We need to go there, spend time there. Theologians need to become the defenders of this movement for those sectors of the wider society who practice what the religious institutions dictate. There are broad sectors of the Churches that are sympathetic to what is happening in these camps but who have very little access to know how to understand it. While the people in the camp are doing a wonderful job, it is up to those of us who are close to the movement to make sure that the message gets through to our circles. Those circles can be crucial to the future of the movement. If we truly believe that this is an expression of God's Spirit

in our world today, in 2011, then we surely need to reflect deeply on the ways in which this phenomenon embodies our tradtion and make absolutely sure that the religious sector (at the base and in the hierarchy) understand and support it. It is what liberation theology has attempted to do for more than forty years. We cannot do less today. If the religions of the world get behind this, it is clearly unstoppable.

(All the pictures are taken from the Occupy Montreal web site. The credits are given there.)

David Suzuki interviewed at Occupy Montreal: 

http://youtu.be/rUTDxUicSmo

Michael Stone at Occupy Montreal : Taking Care of Yourself

http://vimeo.com/31007476 

Michael runs the Centre of Gravity in Montreal.