"Occupy Wall Street!" Mit diesem Aufruf besetzt im September 2011 eine Gruppe von Aktivisten den Zuccotti-Park im New Yorker Finanzdistrikt. Sie wollen friedlich gegen die Finanzmärkte und Banken, die ungerechte Verteilung der Vermögen sowie die Untätigkeit der Politik demonstrieren. Was steckt hinter dieser Bewegung, die in kurzer Zeit Millionen Menschen rund um den Globus mobilisiert? Was steckt hinter den Guy-Fawkes-Masken der Besetzer? Was steckt hinter ihrem Mut und ihrem Zorn? Der Vordenker und Aktivist David Graeber berichtet aus erster Hand, wie alles begann, wie die Bewegung stark werden konnte und warum dies erst der Anfang ist.
David Rolfe Graeber was an American anthropologist and anarchist.
On June 15, 2007, Graeber accepted the offer of a lectureship in the anthropology department at Goldsmiths College, University of London, where he held the title of Reader in Social Anthropology.
Prior to that position, he was an associate professor of anthropology at Yale University, although Yale controversially declined to rehire him, and his term there ended in June 2007.
Graeber had a history of social and political activism, including his role in protests against the World Economic Forum in New York City (2002) and membership in the labor union Industrial Workers of the World. He was an core participant in the Occupy Movement.
He passed away in 2020, during the Covid-19 pandemic.
Über Inside Occupy geht's leider maximal für die Hälfte des Buches, den Rest driftet Graeber in anarchistische demokratische Mittel ab. Auch okay, aber nicht das, was ich daraus lernen wollte, also leider unter den Erwartungen zurück geblieben. Interessanterweise spricht Graeber allerdings auch von einem semifeudalen Kapitalismus durch Finanzialisierung. Als Aktivist kann man ihn schätzen, als Theoretiker muss ich noch überzeugt werden.
Occupy is constantly reinventing itself. Strike Debt is a good example.
But let's talk about the holding-space tactic - the importance of the camp or the community. As in the globalization movement, this did not start in the North. That technique of holding space starts in Tahrir Square and Tunisia, and it goes on through Syntagma and Plaça de Catalunya.
In contrast, the core thematic center of the globalization movement was the carnival or the festival-festival of resistance, carnival against capitalism, hence the whole clown-and-puppets theme. And it made sense when you're dealing with what's basically a solidarity movement trying to make a mockery of, or at-tack, the whole structure of global governance. Whereas this round, you don't see so many puppets and clowns at the center. You see some, but it wasn't so central to what we were doing. Rather, again, it was the camp, the community.
But, still, there's some continuity here: We're going to create forms of organization which not only show that organizations we're contesting are bad, which everybody knows, but that they're unnecessary. We're going to put an alternative directly in their face as the most potent way of destroying their legitimacy and authority. The carnival made sense for the first round, but the most potent thing we could possibly create as a symbol against Wall Street specifically was a community of people who care about one another. And there's nothing more radical than performing exemplary love in front of this symbol of the impossibility of a society based on that.
See the recent encampments for Palestine. See the teachers' strike and encampments in Valencia. All of which Graeber would have been proud.