• You Are Not Entitled To Our Deaths : COVID, Abled Supremacy & Interdependence | Leaving Evidence

    These days, I am struggling to find grace for abled people. I have taken a break from engaging with most abled folks in my life because frankly, I don’t know how to convey the magnitude of disabled rage I feel about this pandemic and the stunningly self absorbed levels of abled entitlement. I cannot casually check-in anymore or be asked how I’m doing in the middle of mass suffering, illness and death. I cannot listen to or read about the high rates of infections, illness and death in BIPOC (Black, Indigenous and People of Color) communities with no mention of BIPOC disabled people in the middle of a pandemic. I cannot listen to the CDC say they are “encouraged” that only those “who were unwell to begin with” will die from Omicron and then hear about so-called-comrades’ vacations outside of the continental U.S. I cannot be part of any more so-called political conversations that don’t acknowledge disability, ableism and abled supremacy in the middle of a pandemic. 

    We will not trade disabled deaths for abled life. We will not allow disabled people to be disposable or the necessary collateral for the status quo. We will not look away from the mass illness and death that surrounds us or from a state machine that is more committed to churning out profit and privileged comfort with eugenic abandonment. 

    We know the state has failed us. We are currently witnessing the pandemic state-sanctioned violence of murder, eugenics, abuse and bone-chilling neglect in the face of mass suffering, illness and death. We are the richest nation in the world and we continue to choose greed and comfort over people and life. The state is driving the knife of suffering deeper into the gut of those who are already collapsed on the ground. The cruelty is sweeping and unapologetic. 

    This is no surprise to many of us on the far left. We have seen what the state is willing to do to its own people. We have never been able to rely on the state because we know the state does not care about us or our people. We have always had to organize outside of the state. This is nothing new. We have been here before and we are here again. 

    We know we need systemic change so that our peoples can literally survive this pandemic alive, but we also know that the kind of changes we need are most likely not coming. It is in the interest of those in power to keep people uncared for, sick and dependent on dwindling crumbs. This is one reason why ableism and poverty are so effective and why they are often inseparable. There are many things we cannot control or change right now, even as we desperately wish we could. As we fight for systemic changes, we can also try to change what is happening inside of our communities. We can learn from our mistakes and try to, at the very least, not make things worse than they already are. 

    Pitting the need for state and systemic change against individual and community change sets up a false binary. Both are necessary to get out of the pandemic mess we are in, just as both are necessary for any kind of liberation we are fighting for. We need to provide hazard pay to essential workers, end evictions, pay people to stay home, distribute free tests to everyone and we need everyone to wear masks, stop holding/attending in-person gatherings, stop unnecessary travel and get vaccinated and boosted. There are people on the left who are only talking about the need for a state response, while they themselves are still not vaccinated and boosted or continue to throw/attend in-person gatherings. If transformative justice teaches us anything, it is that systemic change alone is not enough. There are also many changes that must happen at the community and individual levels as well. 

    Vaccines have laid bare how deep ableism runs in our political movement culture. Disabled people have always known this, but I have been incredibly disappointed and angry at abled people, especially within our movements, who have reinforced abled supremacy via abled culture and entitlement and shirked their responsibility and missed opportunity after opportunity to challenge abled supremacy and act in solidarity with disabled people and communities. 

    Why have we allowed and contributed to the framing of vaccines as an individual choice instead of collective action, interdependence and solidarity with disabled people (especially those who are high risk), elders, children who cannot get vaccinated, the global south, essential workers and those who do not have the option to work from home? For those who are able to be vaccinated, getting vaccinated is not about personal choice. It is not like deciding to get an abortion; stop saying this. Not getting vaccinated is not “my body, my choice,” it is more like drunk driving or exposing someone to secondhand smoke. 

    We should be talking about getting vaccinated and making it part of our political left culture. Not only posting about it on social media, though that is important, but more importantly, engaging in direct conversations with those in our lives. Not in an attempt to shame, because we know from transformative justice that shaming people is not useful, but in a way that invites conversation and sets clear consequences, not punishment. 

    Getting vaccinated and boosted should be framed as part of our political commitment to interdependence, disability justice and solidarity. I have been truly disheartened, though not surprised, by the amount of people in our movements who are able to get vaccinated, who have not done so and continue to eat out and go to gatherings, instead of staying home to protect others. As someone who has experienced tremendous abuse, including sexual abuse within the medical industrial complex, I do not support forced medical treatments of any kind, including vaccines. I want you to want to do the right thing. I want you to want to protect and care for other people. If you are able to get vaccinated, but are adamant that you do not wish to, then for our collective safety, isolate yourself, stay home and stay away from other people. 

    Abled culture teaches abled people to be entitled. You are entitled to never have to learn anything about disability and ableism. You are entitled to get to move through the world, and through our movements, with little-to-no understanding or political analysis about disability, even as you pontificate about every other system of oppression and violence. Abled culture in our movements mean that we will say, “we must center those who are most impacted,” all day every day, but then not include disabled, especially those who are high risk, in the center during a global pandemic. Abled entitlement means that you will still continue to plan your vacation abroad, even amidst the Delta surge; you will still post pictures from your giant family holiday gathering amidst the Omicron surge. 

    You are not entitled to our deaths. You are not entitled to the deaths of our loved ones in the name of capital, privilege and “normal.” You are not entitled to our silence about our pain and suffering and the wet tar grief that envelops us. You are not entitled to our fear and terror at the worsening conditions and chaos of this pandemic, wondering if we will ever be able to safely leave our homes again. 

    You enjoy connection at the expense of our isolation. Your needs are always more important than the collective. When you choose to gamble with your own health, you only take into consideration your own risks and never the risks of others. Abled entitlement ensures risk assessment will always be, “Will I get sick? I will be able to recover OK. My family will be OK. My children will be OK.” Never, “Will they be OK? Will their children be OK? Will their family be OK? Will everyone they might also interact with be OK?” Never, “Could this harm their country? Their state? Their continent?” Shielded by your abled privileged bravado, “it can’t happen to me. I’m healthy.” Never, “Who might I be exposing? I might be OK, but someone else may not.”

    Abled supremacy means that many of you mistakenly think that if you do get COVID and if you end up with long COVID, that the state will take care of you or that your community will. You believe this because you do not know about the lived reality of disability in this country. Abled privilege means that you don’t have to listen to disabled people or learn about ableism and abled supremacy. Our government does not care about the disabled people that already exist. So, if you think it will care for you if you become disabled from COVID as millions more will, then that is a function of your ableist ignorance. 

    I need you to care about disabled people’s lives more than you care about a vacation, a party or a celebration. A cornerstone of being disabled in an ableist world is isolation. This is part of the trauma of ableism. Disabled people are marked over and over by isolation through material, social and cultural inaccessibility, stigma, fear, violence and shame. We live with various forms of social distance our entire lives. During this pandemic, many disabled people, particularly those who are high risk, have not left their house or seen anyone for years, save the people they live with. You take the luxury of in-person connection for granted and feel entitled to it, even as thousands around you die and suffer, even as you may risk prolonging and worsening the pandemic. 

    We don’t know when the next variant will emerge as a threat. Scientists are watching many variants that have not become threats yet. The longer COVID is allowed to circulate within a community, the more chance it has to mutate and spur a new variant. We cannot keep risking collective safety for individual indulgence. We cannot keep sacrificing long term needs for short term wants.

    Disabled people are not disposable. We are your feared present and your inevitable future. We are what age and time promise more than anything else, and this is one reason you fear us and why you have continually pushed us away and hidden us. You don’t want us too close, don’t want a daily reminder of difference and privilege; you don’t want to have to change your life for us. We are to be landfilled away, conveniently forgotten about so you can play pretend without interruption. 

    Pandemics, climate change, pollution and toxins have tilted the scales and upped the ante that disability is our collective future. You may have been able to avert your eyes from state violence, poverty and addiction, but what about when the very air you breathe becomes a threat? What about when there is nowhere left to escape climate disaster and you cannot afford to leave the planet? Individual safety by itself is a myth. There is no individual safety without collective safety and collective safety requires that no one is safe unless everyone is safe. 

    You interrogate your privilege, but never your abled privilege. You educate yourself about oppression, but never ableism. You love your queer, BIPOC, working class, abolitionist, anti-racist, feminist, immigrant communities, but never seem to remember that disabled people exist in these and every community. 

    My people are dying and terrified. And you don’t seem to care. You don’t seem to care because you don’t see them–see us–as your people too. When you talk to me about racial justice or housing justice or healing justice or gender justice, who exactly are you talking about? Whose justice are you fighting for? Because it never seems to include disabled people or if it does, it is only in theory, not practice; only to make yourself look better. Or only when disabled people are in the room or when disabled people initiate the conversation. 

    I do not wish to be your token politicized POC disabled friend or comrade. If you care about me, then I also need you to care about disabled people and disabled communities because if you don’t care about them, then you don’t care about me. If you care about me then I need you to check your abled entitlement and challenge abled supremacy, especially the current abled culture that deems disabled people as disposable in this pandemic.

    I need you to not only say that you are in solidarity with disabled people or that you value disability justice; I need you to practice it. I need you to engage in the hard conversations with fellow abled people about vaccines and boosters, masks and canceling in-person gatherings, travel and work. Many disabled people have been doing this labor because we do not have a choice. We have been losing connections, yelled at, mocked, ridiculed, told we are overreacting, harassing or controlling simply because we do not wish to die. Simply because we do not want others to die. Simply because we cannot afford to risk being at the mercy of a triaged medical system that may deem us unworthy of treatment because of our disability, illness, class, race, skin color, accent, immigration status, gender, size. Simply because many of us knew what was coming, what is coming, and we knew we could not stop it without you and we knew you would always choose your own comfort and pleasure over collective safety, over interdependence. How to put into words the demoralization of needing people who do not need you? 

    We should be framing this pandemic in terms of interdependence. This is the right political framing because it is the only moral and humane framing. Interdependence acknowledges that our survival is bound up together, that we are interconnected and what you do impacts others. If this pandemic has done nothing else, it has illuminated how horrible our society is at valuing and practicing interdependence. Interdependence is the only way out of most of the most pressing issues we face today. If we do not understand that we are interdependent with the planet we as a species will not survive. 

    Abled culture teaches you to act as if you are independent, to buy into the myth of independence. Reject this. Embrace interdependence and know it is the only way we will be able to end this pandemic. Know that if we center disabled people, first and foremost those who are high risk, it will help everyone. More people getting vaccinated and boosted, means less people overrunning hospitals, so that ICU beds and hospital staff can be available for those who truly need it. It also means that non-emergency surgeries and other vitaly needed medical procedures do not have to be postponed because of an overwhelmed medical system. Less people traveling unnecessarily means less chance for the virus to spread and mutate, and that those who do need to travel (e.g. to take care of a sick loved one) will be at less risk. For those who can, staying home and not going out when you don’t have to creates safer conditions for those who are not able to stay home. Declining invitations to gatherings and explaining why, not only helps to stop the spread, but also models by example care, boundaries and interdependence. 

    Reframe your disappointment for having to cancel that event or gathering as an opportunity to practice interdependence, solidarity and disability justice. In the same way that you might refrain from attending or purchasing something you enjoy because you want to support workers on strike, support the most vulnerable groups from this pandemic. This includes the global south, which is filled with BIPOC disabled people, because we know that they will bear the brunt of the global north’s entitlement, selfishness and greed (e.g. not stopping the spread of the virus, waiving patent rights for vaccines). If we all step up to protect the most vulnerable, if we all practice collective action together, then we can significantly help to reduce risk and harm. 

    The solution cannot be that everyone has to get COVID. That is eugenics because many disabled high risk people will die and those who do not die will have serious complications and lifelong impacts to their health and wellbeing via COVID and the possibility of long COVID. Do not buy into this eugenic thinking that expects the most vulnerable to be sacrificed. Long Covid is real and it can happen to anyone. 

    This pandemic will create millions more disabled people with chronic illnesses. Are we ready for what is coming next? Are we prepared for how many more disabled people with chronic health conditions there will be? Are we ready for how that will and should necessarily shift our movements and political work? Or are we going to continue to shut out disability and disabled people from movements and communities? Are we going to continue to not include ableism and abled supremacy in our liberation work?

    If there was ever a time to be in solidarity with disabled people, it is now. It has been through this entire pandemic. This is about what you can do now. Now is the time to recalibrate, to get (back) in alignment with your values. We don’t need your apologies, we don’t have time for that, we just need you to do better. If you are abled, talk to other abled people. Because of ableism they will be more open to hearing it from you than from us. Help to educate them. Do not participate in upholding abled supremacy. Unlearn everything that doesn’t serve interdependence. 

    Interdependence is ultimately about “we,” instead of “me.” It understands that we are bound together, by virtue of existing on this planet. Interdependence is generative and grounded in care for one another. It doesn’t live in obligation or entitlement, but rather a loving willingness and a sacred giving. Interdependence cannot exist in scarcity, competition, comparison, domination or greed. It flourishes in abundance, appreciating and honoring difference, collective care and collective access. Interdependence can exist between two people or six billion and everything in between. 

    Interdependence asks us to imagine new ways forward with intention and soulful commitment to each other. We need you. We need all of us. There is no getting out of this pandemic alone. There is no stopping the spread or pushing our government, schools and businesses to do more, alone. We need each other. We need each other. We need each other.

    #covid-19 #solidarité #interdépendance #vaccination

    • Why have we allowed and contributed to the framing of vaccines as an individual choice instead of collective action, interdependence and solidarity with disabled people (especially those who are high risk), elders, children who cannot get vaccinated, the global south, essential workers and those who do not have the option to work from home? For those who are able to be vaccinated, getting vaccinated is not about personal choice. It is not like deciding to get an abortion; stop saying this. Not getting vaccinated is not “my body, my choice,” it is more like drunk driving or exposing someone to secondhand smoke.

    • You are not entitled to our deaths. You are not entitled to the deaths of our loved ones in the name of capital, privilege and “normal.” You are not entitled to our silence about our pain and suffering and the wet tar grief that envelops us. You are not entitled to our fear and terror at the worsening conditions and chaos of this pandemic, wondering if we will ever be able to safely leave our homes again.

    • C’est excellent, je sais pas si ça a un intérêt de le double dupliquer mais tant pis :

      Our government does not care about the disabled people that already exist. So, if you think it will care for you if you become disabled from COVID as millions more will, then that is a function of your ableist ignorance.

    • We should be framing this pandemic in terms of interdependence. This is the right political framing because it is the only moral and humane framing. Interdependence acknowledges that our survival is bound up together, that we are interconnected and what you do impacts others. If this pandemic has done nothing else, it has illuminated how horrible our society is at valuing and practicing interdependence. Interdependence is the only way out of most of the most pressing issues we face today. If we do not understand that we are interdependent with the planet we as a species will not survive.

    • avec le temps va, tout arrive, et l’autre qui déconne se voit le nez mis dans sa merde

      Derrière les critiques les plus « radicales » de la gestion de la crise sanitaire, faut-il entendre que « la société, ça n’existe pas » ou la simple expression d’un déni ? Contre le laisser-faire sanitaire, avec ou sans vaccin, nous avons montré notre capacité à nous organiser ensemble et à nous protéger tou·tes.

      L’une des raisons pour lesquelles cette crise sanitaire qui n’en finit pas me pèse, c’est qu’elle a mis à mal très profondément ces liens qui nous font tenir, et je ne parle pas des fêtes et des moments collectifs, je parle de l’évidence que nous partageons des valeurs solides, contre l’exploitation et pour l’égalité entre les personnes, pour le dire vite. Comme nous pensons en liberté, que nous y consacrons du temps et de l’énergie, nos milieux fourmillent d’opinions diverses plus ou moins bien respectées par les autres. Mais que faire, comme disait l’autre, quand le sujet sur lequel on se déchire, c’est les bases pour penser la politique, soit le fait que nous dépendons les un·es des autres ?

      (...) il faut arrêter de se penser en majesté, tellement au-dessus de notre condition corporelle, autre chose qu’un nid à microbes ou un hôte à virus.

      (vous verrez que l’icono est à la fois bien et mal choisie #masques)

      #interdépendance #libéralisme_existentiel #covid-19 #militance

  • Manières d’être vivant : Enquêtes sur la vie à travers nous - Babelio

    Très chouette #livre, une analyse sensée et sensible

    Imaginez cette fable : une espèce fait sécession. Elle déclare que les dix millions d’autres espèces de la Terre, ses parentes, sont de la “nature”. À savoir : non pas des êtres mais des choses, non pas des acteurs mais le décor, des ressources à portée de main. Une espèce d’un côté, dix millions de l’autre, et pourtant une seule famille, un seul monde. Cette fiction est notre héritage. Sa violence a contribué aux #bouleversements_écologiques. C’est pourquoi nous avons une bataille culturelle à mener quant à l’importance à restituer au vivant. Ce livre entend y jeter ses forces. En partant pister les #animaux sur le terrain, et les idées que nous nous faisons d’eux dans la #forêt des savoirs. Peut-on apprendre à se sentir vivants, à s’aimer comme vivants ? Comment imaginer une politique des #interdépendances, qui allie la #cohabitation avec des #altérités, à la lutte contre ce qui détruit le tissu du vivant ? Il s’agit de refaire connaissance : approcher les habitants de la Terre, humains compris, comme dix millions de manières d’être vivant.

    #loup #élevage #partage #écologie

  • Entretien avec Pierre Madelin
    « L’écologie politique s’affirme
    comme une réflexion critique de la modernité »

    par Kévin Boucaud-Victoire, Pierre Madelin


    Pierre Madelin vit depuis 2012 dans l’État mexicain du Chiapas. Dans un essai d’écologie politique publié en 2017, il analyse le capitalisme et ses effets sur l’environnement en tentant de tracer une voie de sortie décroissante, radicale et libertaire.

    « Je suis parfaitement d’accord avec Cornelius Castoriadis pour dire que la modernité est traversée par une tension entre deux grandes significations imaginaires : une signification imaginaire de domination rationnelle du monde, et une signification imaginaire d’autonomie. Pendant longtemps — c’est tout le sens des philosophies progressistes de l’histoire —, on a pensé que ces deux significations imaginaires étaient indissociables l’une de l’autre, que l’émancipation des hommes passait nécessairement par la soumission de la nature. Aujourd’hui, nous savons qu’il n’en est rien. Non seulement l’autonomie se trouve menacée là même où elle s’était affirmée avec le plus de vigueur depuis deux siècles, c’est-à-dire dans l’espace politique (quelles que soient les imperfections de la “liberté” dans les régimes libéraux, la laïcité marque bien une autonomie du politique par rapport au religieux, les libertés fondamentales une autonomie de l’individu par rapport au corps social et à l’arbitraire de l’État, etc.), mais notre maîtrise croissante (ou notre illusion de maîtrise) de la nature et l’avancée du capitalisme qui l’accompagne détruisent également l’autonomie des individus et des sociétés dans leurs espaces domestiques et communs, comme s’est employé à le montrer Ivan Illich dans l’ensemble de son œuvre.

    Jamais société n’avait porté l’étendard de la liberté avec autant d’ardeur, et jamais pourtant elle n’avait détruit avec autant de zèle les formes concrètes de la liberté et de l’autonomie. » (...)

    #Pierre_Madelin #Castoriadis #autonomie #Ivan_Illich #domination #écologie #interdépendance #capitalisme #Serge_Latouche #Anselm_Jappe #Chiapas #zapatisme #autochtonie #John_Holloway #Zygmunt_Bauman #Simone_Weil #Mélenchon #Val_Plumwood #ZAD

  • Vers des jours heureux... | Le Club de Mediapart


    Un virus inconnu circule autour de la planète depuis le début de l’année. Péril mortel et invisible, nous obligeant à nous écarter les uns des autres comme si nous étions dangereux les uns pour les autres, il a retourné les tréfonds des sociétés comme on retourne un gant et il a mis au grand jour ce que l’on tentait jusqu’ici de masquer. Sans doute provoque-t-il un nombre important de morts et met-il sous une lumière crue les limites des systèmes de santé des pays développés, y compris les plus riches d’entre eux. Sans doute, ailleurs, expose-t-il les populations de pays plus pauvres à un extrême danger, les contraignant pour se protéger à accomplir une obligation impossible, le confinement. Mais ceci n’est que la surface des choses.

    Le gant retourné donne à voir la voie périlleuse dans laquelle le monde se trouve engagé depuis des décennies. En mettant les services hospitaliers sous contrainte budgétaire, là où ils étaient développés, et en les négligeant là où ils sont insuffisants, les responsables politiques affolés se sont trouvés pris de court devant l’arrivée de la pandémie. En France, l’impréparation criante à ce type d’évènements, la liquidation coupable de la réserve de masques, la délocalisation de l’industrie pharmaceutique avec pour seule raison la recherche de profits plus grands, la faiblesse des moyens de la recherche scientifique, mettent le gouvernement en situation d’improvisation. En prenant le chemin du confinement dont il ne sait comment sortir, il s’est engagé dans la voie d’une mise en cause radicale des libertés publiques. S’étant privé des autres moyens de protection de la population, il bénéficie d’un acquiescement forcé de cette dernière. Pour le cas où cet acquiescement manquerait, un discours moralisateur et culpabilisant se déploie. Et pourtant, partout, d’innombrables initiatives contredisent l’individualisme entretenu par le modèle économique et social et témoignent de la permanence de la fraternité entre les humains.

    Mais le gant retourné fait apparaître aussi, au moins aux yeux les plus lucides, que la réponse aux enjeux auxquels l’humanité dans son ensemble est en ce moment confrontée, ne saurait être une addition de politiques nationales, encore moins si ces politiques tentent de se mener en vase clos. Il y manquera toujours une part, celle de la communauté des humains qui ne peut refuser plus longtemps de se voir pour ce qu’elle est : une communauté de destin, ce qu’Hannah Arendt nommait une association politique d’hommes libres.

    Ainsi, derrière la crise sanitaire qui est au premier plan, avec la crise économique qui s’amorce et la catastrophe écologique en cours, c’est une crise de civilisation qui émerge enfin. Le monde entièrement dominé par le système capitaliste qui ne cesse de creuser les inégalités et de détruire la nature, est aujourd’hui un bateau ivre qui n’a d’autre horizon que son naufrage à travers des violences insoupçonnées.

    S’il est encore temps de reprendre les commandes, alors ce séisme inédit est l’occasion que le monde doit saisir pour rompre enfin avec sa destruction largement amorcée et inventer une société entièrement différente. Ainsi, ayant conjuré la terreur de l’inconnu, les peuples danseront de joie sur les décombres du vieux monde qui menaçait de les emporter.

    Pour cela, il faut :

    – ne pas tricher avec les constats qu’il y a lieu de faire ;
    – mesurer les risques d’une sortie de crise orientée à un retour à la situation antérieure ou à d’autres dérives ;
    – saisir cette opportunité pour poser les fondements radicalement différents d’une société mondiale juste et viable.

    #covid-19 #le_monde_d_après

  • Guérilla, le temps des barbares : réponses types des réseaux complexes aux perturbations | Pierre Lannes, publié le 12 octobre 2019

    Dans la réalité, les #interdépendances systémiques existent à l’échelle mondiale compte tenu des chaines logistiques globalisées et la vitesse des flux reposant sur le pétrole pas cher. Par exemple, un #virus fortement contagieux peut se répandre rapidement à l’échelle mondiale par le transport aérien et provoquer une #pandémie venant perturber l’#économie mondiale et une réaction en chaîne : #crise économique sans précédent et problèmes d’acheminement de matières premières et de produits vitaux (60 % des actifs médicamenteux proviennent d’Inde et de Chine), de substances illicites faisant l’objet de trafics, entrainant des tensions et des #violences dans les prisons, les banlieues, etc.

    Les chaînes « juste à temps », l’absence de stocks stratégiques et de souveraineté, l’impréparation des États et leurs logiques court-termistes, l’inertie de bureaucraties inutiles et coûteuses, la #corruption et le #capitalisme de connivence sont des facteurs aggravants.

  • Pandémie, résilience, villes : Deux ou trois choses que nous savons d’elles par Jérôme Baratier

    Cet article tente de cerner ce que le COVID-19 nous dit de nos territoires et de nos actions collectives. Il ne s’agit pas d’un guide de recommandations[1] et encore moins d’un exercice prophétique. L’objectif est de commencer à identifier les questions que la pandémie pose à l’urbanisme et à l’organisation de nos territoires, puisqu’on ne saurait reprendre les choses telles qu’ont les a laissées avant le grand confinement.
    Pandémie et solidarité : L’articulation du proche et du lointain plutôt que l’autarcie
    [...] Cette subite conversion aux joies du voisinage recèle de nombreux bienfaits. [...] On peut se féliciter de cette résilience du proche, il faut cependant se garder d’en faire LA parade aux menaces actuelles et futures.
    [...Néanmons] elles sont nombreuses les connexions qui, aux différentes échelles, augmentent notre résilience territoriale. Les lignes à grandes vitesses mobilisées pour désengorger les hôpitaux du Grand Est, les médecins cubains au chevet de l’Italie, le milliard de masques commandé à la Chine, les données compilées chaque jour par l’université Johns-Hopkin, autant de liens et de relations qui participent de notre capacité de résistance.

    Où l’on voit que la résilience nécessite l’activation de systèmes territoriaux multi-échelles et l’invention de nouvelles proximités articulant le proche et le lointain. Tachons de nous en souvenir quand nous retournerons dans nos « périmètres » respectifs.

    Pandémie et action collective : Prime à l’horizontalité et aux initiatives décentralisées

    [...] les organisations qui se sont montrées les plus agiles, et donc les plus résilientes, sont celles qui avaient déjà mis en place le télétravail. La mise en place d’un système managériale fondé sur un rapport de confiance entre les acteurs donnait ici un avantage comparatif indéniable. Tout le monde ne peut évidemment pas télétravailler mais certaines entreprises, parce qu’elles n’ont pas su sortir de la verticalité et du contrôle, ont pris du retard et sont aujourd’hui en plus grande difficulté. La résilience passait ici par une intelligence collective fondée sur la confiance.
    [...] On observe également une myriade d’initiatives décentralisées et collaboratives qui participent de la résilience globale. [...] Citons enfin l’engagement de la Région Grand Est qui s’est affirmée comme l’ajusteur en chef de la résilience locale. On voit ici se développer un « art de faire » la résilience qui ne repose pas sur des mots d’ordre centralisés mais sur de multiples initiatives proches ou lointaines, le plus souvent connectées. Soulignons l’importance du numérique dans cette mise en relation, internet jouant un rôle équivalent à celui de la canalisation d’assainissement au temps des hygiénistes.

    Pandémie et aménagement du territoire : maillage et extension du domaine des communs
    [...] La question de la relocalisation des moyens de production de biens essentiels est d’ores et déjà posée. Les logiques d’optimisation et de concentration des services urbains dans de grandes infrastructures pour chercher des économies d’échelle est également réinterrogée. Le maillage en offre de soin ne saurait obéir à une seule logique de massification. N’est-il ainsi pas préférable pour une métropole de province de bénéficier d’un CHU multisites plutôt que de tout concentrer au même endroit ? Il est probable que cette pandémie nous fasse voir avec de nouvelles lunettes des projets qui, à force de sembler évidents, n’étaient plus regardés.

    Enfin, la liste des secteurs d’activités qui nécessiteraient de ne pas être régis par le seul jeu du marché s’allonge. Après l’eau, la culture, l’éducation, la biodiversité et l’énergie, la santé, la recherche, l’alimentation, et le numérique semblent devoir émarger dans cette liste. Gageons que nous saurons traduire dans l’organisation de nos territoires, ces pivots de notre résilience.

    #coronavirus #covid-19 #territoire #urbanisme #localisme #interdépendance #marché

    • La résilience est un concept que j’ai toujours trouvé abominable. On te détruit, on de violente, on te spolie, on te viol et après on te refuse la justice et la reconnaissance de ce que tu as subit et si après tout ca tu va très bien (par le miracle du déni) tout le monde est content et on te félicite pour ta résilience. Mais rien ni personne n’est résilient. Ce qu’il faut c’est de la justice, des réparations, des soins...
      La résilience c’est une forme de négationnisme intégré par les victimes et encouragé par les bourreaux et leurs complices pour ne rien changer à leur comportement prédateurs.
      Ce dont Jérôme Baratier parle avec le mot de novlangue « résilience » c’est de l’autorganisation pour pallié aux carences d’un gouvernement criminel. La résilience si ca existe c’est après le trauma et là le trauma tout le monde est en plein dedans.

    • D’accord sur cet usage non-critique de la résilience. Ces dernières années, plusieurs critiques de cette notion dans les contextes de catastrophes ont souligné que la résilience peut s’interpréter comme une stratégie néolibérale visant à reporter sur les individus ou en tout cas des collectifs infra-étatiques sommés d’apporter des réponses là où et quand l’Etat n’assume plus son rôle de prévention et de solidarité. En ce sens, qui dit résilience reporte sur les individus la responsabilité d’une réponse, qui pourtant reflète surtout des ressources et des capacités inégalement distribuées. L’injonction à la résilience a donc pour corollaires de rendre responsables les individus de ces inégalités.

    • Oui, la #résilience est évidemment utilisée comme vous le dites, comme une modalité d’#individualisation. Mais il s’agit ici d’un autre emploi, centré sur l’aptitude collective à remédier. On voit bien avec les fabrication de masques, les dons, les réseaux divers qui s’activent face à l’épidémie pour répondre à des besoins (y compris existentiels) qu’il y des formes de résilience qui tissent au lieu d’atomiser, et qui serviront aussi pour #l'après (dont nos gouvernants ont si peu).
      Et oui, on sait bien que la prise en charge collective, associative, communautaire, est dans tous les domaines utilisée pour réduire les coûts publics. Une modalité de sous traitance, rentable, précaire et précarisante. Mais cette mécanique là est elle aussi grosse de renversements potentiels.
      Sauf à considérer qu’il faudrait s’en remettre à des États qui pourraient être moins mauvais ou meilleurs, ce qui n’a jamais été le cas sans que des initiatives non étatiques, populaires, des mobilisations, de la conflictualité, des critiques et des défections, la trouille, l’ont imposé.


    • Ca s’appel alors de l’auto-organisation collective, de la résistance, de la débrouille...
      pas besoin d’aller chercher le vocabulaire des psy misogynes. Tout ce que tu décrit @colporteur c’est très bien mais l’appeler Résilience je suis contre pour les raisons que j’ai déjà dite. C’est pas un problème de détournement du mot résilience, le mot en soi est pourri et il l’est aussi bien pour décrire des situations individuelles que collectives.

  • CHRONIQUE GEOVIRALE 2 par Michel Lussault, directeur de l’École urbaine de Lyon - YouTube

    La puissance géopolitique du virus, au-delà de son « ordre de grandeur » attendu celui des organismes vivants. « émergence systémique globale » = réaction immunitaire du système monde qui a la fièvre, et nous devons rester chez nous. Virus, minuscule de taille « mais mégaopérateur. Il agit grand ».
    Conseil de lecture : Freddy Vinet, La grande grippe. 1918, la pire épidémie du siècle, 2018, Vendémiaire
    #coronavirus #anthropocène #géopolitique #finance #interdépendance

  • Does sustainable development have an elephant in the room ?

    The inherently unequal relationship between the developed and developing world is hindering sustainable development.

    This week, the 74th session of the United Nations General Assembly (UNGA) has begun deliberating on its resolutions. Sustainable development is high on the agenda. This year UNGA has had a record number of high-level meetings - most of them either on or related to the topic.

    At the centre of the UN 2030 Agenda for Sustainable Development are the many disparities between the developed and developing world, including the unequal consumption and use of natural resources; the impacts of climate change and environmental degradation; economic sovereignty and opportunities; and the unequal power in international organisations and decision-making.

    Still, according to UN Secretary-General Antonio Guterres’ recent progress report on the Sustainable Development Goals, disparities between the developed and developing world continue to grow.

    CO2 emissions are on a trajectory towards disastrous tipping points and global material consumption is projected to more than double by 2060. In the last 20 years, climate-related disasters have led to a 150 percent increase in economic losses and claimed an estimated 1.3 million lives, the great majority of them in the developing world. Climate change-driven conflicts and migration are on the rise, too.

    The UN 2030 Agenda for Sustainable Development is clear that moving towards sustainability requires the broadest possible international cooperation, an ethic of global citizenship and shared responsibility. Crucially, this includes decreasing international disparities between developed and developing countries, such as in international decision-making, control and use of natural resources and unsustainable patterns of consumption and production.

    However, there is an elephant in the room of sustainable development. Namely, the very relationship between the developed and developing world of domination and subordination and its historical roots in colonialism.

    Today’s unsustainability is shaped by a history that includes the control and use of natural resources and cheap labour for the benefit and consumption of European and European colonial-settler states. It is a history where a bottom line of maximising profit and economic growth included colonisation of foreign lands and peoples, a transformation of landscapes and societies across the world, enslavement, genocides, wars and systemic racial discrimination.

    Over centuries, an international order was established dominated by European colonial and colonial-settler states populated by a majority of European descendants. That is to say, largely today’s developed world.

    Although the inherently unequal relationship between the developed and developing world and its colonial history is not addressed by the Sustainable Development Goals - it is no secret to the UN.

    For example, according to the most comprehensive universal human rights instrument against racial discrimination - the declaration and programme of action of the 2001 Third World Conference against Racism in Durban, South Africa - the effects and persistence of colonial structures and practices are among the factors contributing to lasting social and economic inequalities in many parts of the world today.

    During the early 1970s, developing nations - many of them recently independent - passed resolutions in the UNGA to establish a new international economic order. They demanded self determination over their economy and natural resources as well as equity in determining the laws, rules and regulations of the global economy.

    The explicit objective was to address international inequities in the wake of European colonialism. Developed countries with the power to actualise such a new international economic order were not interested and nothing much became of it.

    Nonetheless, the call for a new international economic order resonated in the 1986 UN Declaration on the Right to Development. Among other things, it calls on states to eliminate the massive violations of human rights resulting from colonialism, neo-colonialism, all forms of racism and racial discrimination.

    In recent years, there has again been a growing call by developing countries in the UNGA for a new equitable and democratic international economic order. But this time too, developing countries with the power to make that call a reality have opposed it.

    Last year a resolution was passed in the UNGA towards a new international economic order. It emphasises that development within countries needs to be supported by a favourable international economic order. Among other things, it calls for increased coordination of international economic policy in order to avoid it having a particularly negative impact on developing countries.

    An overwhelming majority of 133 of the 193 UN member states voted for the resolution. All developed countries voted against it.

    Another resolution that was passed in the UNGA last year promoted a democratic and equitable international order. It, too, calls for an international economic order based on equal participation in the decision-making process, interdependence and solidarity, in addition to transparent, democratic and accountable international institutions with full and equal participation.

    One-hundred-and-thirty-one of the 193 members of the UNGA voted for the resolution. All developed countries voted against it.

    It is well known by the UN that much of the racial discrimination in European countries and European settler colonies such as the US, Colombia and South Africa reflect colonial history. Across the Americas, the most racially discriminated against are people of colour and among them especially indigenous people and people of African descent. In the European Union too, people of colour are especially discriminated against, not least people of African descent.

    Since little more than a decade ago, there is a UN Permanent Forum, Declaration and Expert Mechanism on the rights of indigenous peoples. As a result of the ongoing UN International Decade for People of African Descent 2015-2024, last year the General Assembly passed a resolution to establish a UN Permanent Forum and Declaration for people of African descent.

    One-hundred-and-twenty member states voted in favour of the resolution. Only 11 states voted against it. Among them were the US, the UK and France. All developed countries either voted against or abstained from voting on the resolution.

    This year the UN Special Rapporteur on Racism, Tendayi Achiume, has submitted a report to the General Assembly on the human rights obligations of member states in relation to reparations for racial discrimination rooted in enslavement and colonialism. It is the first UN report on the topic. According to it, reparations for enslavement and colonialism include not only justice and accountability for historic wrongs, but also the eradication of persisting structures of racial inequality, subordination and discrimination that were built during enslavement and colonialism.

    It is a view of reparations that includes the pursuit of a just and equitable international order.

    This year the UNGA will also deliberate on a resolution for how to organise the new permanent Forum for People of African Descent.

    When will the developed world recognise and address the elephant in the room? Maybe when there is a real shift towards sustainable development.

    #développement_durable #colonialisme #subordination #domination #inégalités #SDGs #développement #ressources_naturelles #extractivisme #Nord-Sud #2030_Agenda_for_Sustainable_Development
    #politics_of_development #responsabiité #éthique #coopération_internationale #production #consommation #mondialisation #globalisation #géographie_politique #colonisation #accaparement_des_terres #terres #discrimination_raciale #génocide #esclavage_moderne #continuum_colonial #colonialisme_européen #ordre_économique #droits_humains #racisme #néo-colonialisme #économie #participation #solidarité #interdépendance

    ping @mobileborders @reka @cede @karine4

    ping @reka

  • Designs for the #Pluriverse: Radical Interdependence, Autonomy, and the Making of Worlds

    In Designs for the Pluriverse Arturo Escobar presents a new vision of design theory and practice aimed at channeling design’s world-making capacity toward ways of being and doing that are deeply attuned to justice and the Earth. Noting that most design—from consumer goods and digital technologies to built environments—currently serves capitalist ends, Escobar argues for the development of an “autonomous design” that eschews commercial and modernizing aims in favor of more collaborative and placed-based approaches. Such design attends to questions of environment, experience, and politics while focusing on the production of human experience based on the radical interdependence of all beings. Mapping autonomous design’s principles to the history of decolonial efforts of indigenous and Afro-descended people in Latin America, Escobar shows how refiguring current design practices could lead to the creation of more just and sustainable social orders.

    #Escobar #Arturo_Escobar #interdépendance #autonomie #livre

  • L’amour, toujours l’amour... Ou l’amour considéré comme une histoire en trois étapes : naissance, stabilisation et désamour. Une étude sociologique de Michel Bozon :


    #sociologie, #amour, #désamour, #sentiment, #pratique, #plaisir, #inquiétude, #excitation, #désir, #Bozon, #INED, #interprétation, #échange, #acte, #amoureux, #amoureuse, #réciprocité, #interdépendance, #pouvoir, #engagement