Rechercher par propriété

Cette page fournit une simple interface de navigation pour trouver des entités décrites par une propriété et une valeur nommée. D’autres interfaces de recherche disponibles comprennent la page recherche de propriété, et le constructeur de requêtes « ask ».

Une liste de toutes les pages qui ont la propriété « Description » avec la valeur « Le 21 mars de 17:00 à 20:00, Venez, REMIXER LES BIENS COMMUNS, à la Fondation Charles Léopold Mayer, (38 rue Saint-Sabin – Paris). Le 21 mars, profitant d’une session de travail du réseau en France, nous vous proposons un moment de dialogue convivial et de partage des initiatives culturelles et médiatiques sur les biens communs avec <a href="http://www.communautique.qc.ca/">Communautique</a>, Le <a href="http://www.forumalternatives.org/">Forum Marocain des Alternatives Solidaires</a>, <a href="http://www.ker-thiossane.org/">Ker Thiossane,</a> le <a href="http://www.lartes-ifan.gouv.sn/">LARTES</a> et <a href="http://vecam.org">VECAM</a>,. Nous vous invitons à partager vos initiatives au même titre que celles du réseau Remix the Commons : la mosaïque et les chapitres de la collection multimédia, et de ses membres : les Petits déjeuners en-communs, À l’école des communs à Montréal, la Réparation Communautaire pour la transition dans la justice au Maroc, Afropixel, festival d’arts numériques sur les biens communs, les Chartes de gouvernance démocratique au Sénégal… Nous vous proposerons également de participer à la préparation d’une démarche de curation des médias sur les thèmes de la conférence : <a href="http://p2pfoundation.net/Overview_of_the_Economics_of_the_Commons_Conference">ECONOMICS AND THE COMMON(S): FROM SEED FORM TO CORE PARADIGM</a>, qui se déroule à Berlin du 22 au 24 mai. Enfin, de 19:00 à 20:00, nous vous proposerons de profiter de la présence de membres du réseau francophone des biens communs venus de Montréal, Dakar et Rabat pour faire un tour d’horizon des initiatives en cours et un point sur le fonctionnement collectif. Merci de confirmer votre participation en vous inscrivant sur le <a href="http://framadate.org/4jhn4ulkq7okavf9 ">sondage Framadate</a>. ». Puisqu’il n’y a que quelques résultats, les valeurs proches sont également affichées.

Affichage de 27 résultats à partir du nº 1.

Propriété : Valeur :

Liste de résultats

Épisode 3 Conflits d’eau, enjeux de pouvoir - De la géopolitique au dialogue territorial + (Face à l'émergence et à la démultiplicatio … Face à l'émergence et à la démultiplication des conflits de l'eau à niveau local, national et international Emma Haziza (hydrologue), Julie Trottier (directrice de recherche au CNRS) et Fadi Comair (viceprésident du Programme Hydrologique Intergouvernemental de l'UNESCO) interrogent et problématisent ces tensions pour mettre en exergue enjeux, raisons et solutions possibles. L'une des pistes suggérées par les intervenant.e.s porte précisément sur la possibilité de centrer la gestion de l'eau sur la demande plutôt que sur l'offre.eau sur la demande plutôt que sur l'offre.)
Révolte des banlieues et violences policières + (Françoise Vergès et Wissam Xelka abordent … Françoise Vergès et Wissam Xelka abordent la question du racisme, de sa persistance au sein des institutions françaises, des conséquences politiques de ce phénomène ainsi que des luttes anti-racistes et décoloniales. Plus précisément, l'intervention de Vergès porte sur une double critique de l'État et du capitalisme en tant que vecteurs de plusieurs formes de violences qui trouvent leur racine commune dans le patriarcat et le racisme, tandis que celle de Xelka trace une comparaison entre les émeutes de 2005 et de 2023 pour mettre en évidence la position de la gauche face à ces révoltes.position de la gauche face à ces révoltes.)
Chapitre 3 : Auto-organiser le soin en commun + (L'urgence de la crise du Covid a créé une … L'urgence de la crise du Covid a créé une situation où les professionnels de la santé ont pu dans beaucoup de cas reprendre le contrôle de l'activité soignante en implémentant des formes de gouvernance participative et centrées sur le service offert à la population. Qu'est qu'il faut retenir de ces expériences pour les prolonger au-delà d'une situation exceptionnelle ? Comment se charger collectivement du soin et faire de la santé une véritable commun ?t faire de la santé une véritable commun ?)
Maison des Utopies en Expérimentation (MUE) + (La Maison des utopies est un projet de création de lieu de refuge, de ressourcement et d'activité pour les collectifs militants engagés pour une transformation radicale.)
Sécheresse hivernale, manque d'eau : la catastrophe qui se profile + (La journaliste Paloma Moritz nous montre d … La journaliste Paloma Moritz nous montre dans cette vidéo les implications de la période de sécheresse hivernale qui a touché la France du 21 janvier au 22 février 2023. Elle explore les risques liés au manque d'eau, risques qui affectent à la fois l'usage de l'eau dans l'agriculture et la disponibilité d'eau potable.culture et la disponibilité d'eau potable.)
Théorie critique et crise écologique + (La théorie critique de la société fait-ell … La théorie critique de la société fait-elle face à la crise écologique comme à un défi qui l’oblige à se renouveler et à se transformer ? Poser la question en ces termes, c’est présumer que la théorie critique ne serait en réalité pas véritablement armée pour faire face au défi de la crise climatique et écologique, que son histoire et l’héritage qu’elle porte ne lui permettraient pas de l’affronter sans devoir être mise à jour. Dans son intervention Franck Fischbach reprendra la critique philosophique de la domination de la nature menée par Adorno et Horkheimer pour se demander s'elle est fondée et dans quelle mesure on peut justifier de lui substituer la catégorie de « rupture métabolique ».r la catégorie de « rupture métabolique ».)
GIRE - Gestion Intégrée des Ressources en Eau + (Le GRET (organisation non gouvernementale … Le GRET (organisation non gouvernementale de solidarité internationale) a intégré dans ses démarches le concept de Gestion Intégrée des Ressources en Eau. Dans cette fiche il nous est expliqué dans quelle mesure les processus de GIRE sont mis en place. On retrouve également des témoignages des acteurs concernés et un focus sur deux projets menés au Sénégal et en Haïti.deux projets menés au Sénégal et en Haïti.)
Travail et exploitation du vivant + (Les processus de valorisation et accumulat … Les processus de valorisation et accumulation du capital sont toujours en train d'élargir leur prise sur le réel : individus, ressources naturelles mais aussi les animaux. Benedetta Piazzesi et Paul Guillibert nous racontent, à partir de deux perspectives différentes et complémentaires, comment se réalise l'exploitation du vivant, en l'occurrence des animaux. Si Piazzesi nous présentent une généalogie des modalités avec lesquelles les animaux ont été mis au travail entre XVIIe et XIXe siècle, Guillibert emploie un cadre d'analyse marxiste pour esquisser une théorie écologique des modes de subsomption du capital.gique des modes de subsomption du capital.)
Comment imposer une limite absolue au capitalisme? + (Les trois livres principaux de Gilles Dele … Les trois livres principaux de Gilles Deleuze et Félix Guattari portent sur la même question: comment renverser le capitalisme, comment imposer au système capitaliste immanent sa limite absolue. Et ils ont proposé, pour cela, une seule et même stratégie invariable: le devenir-révolutionnaire de tout le monde. Cela étant le point de départ de l'intervention de Jun Fujita Hirose, il s'interrogera sur la situation contemporaine où le capitalisme entre dans un ultérieur moment de destruction créative, à travers lequel un nouveau régime d' accumulation mondial est en train de s'installer, sous l'hégémonie chinoise et avec les métaux rares comme matière paradigmatique. Quelle est la tactique qui correspond à cette nouvelle conjoncture?i correspond à cette nouvelle conjoncture?)
Discussion autour de « Que Faire ? » de Ludivine Bantigny + (Ludivine Bantigny et Francesco Brancaccio … Ludivine Bantigny et Francesco Brancaccio ont profité de cette occasion pour dresser un bilan des luttes du printemps et de l'été 2023, mais aussi pour esquisser des perspectives pour les luttes des mois à venir. Le prétexte à partir duquel développer ces réflexions a été justement la publication du livre de Bantigny « Que Faire ? Exemples et propositions d'hier et d'aujourd'hui pour repenser travail, propriété et démocratie ».penser travail, propriété et démocratie ».)
Canicules, feux, inondations : comment éviter le pire ? + (Magali Reghezza, géographe et membre du Ha … Magali Reghezza, géographe et membre du Haut Conseil pour le climat, se focalise sur les risques climatiques dans la mesure où de plus en plus chaque année les impacts des vagues de chaleur, des sécheresses ou des inondations s’aggravent, avec des conséquences toujours plus fortes pour la santé humaine et l’économie. Reghezza nous propose des mesures à prendre pour être, d'un côté, moins vulnérables aux feux de forêts, aux inondations, aux vagues de chaleur et, de l'autre, pour envisager un futur différent.'autre, pour envisager un futur différent.)
Chartes de gouvernance au Sénégal + (Nous reprenons ici le travail documentatio … Nous reprenons ici le travail documentation de l'élaboration de deux chartes de gouvernance réalisé par le LARTES IFAN en 2013 dans le cadre des démarches de préfiguration de Remix the commons. L'une est la charte de bon voisinage d'une association d'ahabitants d'un quartier à Dakar, et l'autre est la charte de Gouvernance démocratique élaborée tout au long des Assises Nationales du Sénégal qui ont préparé les élections présidentielles au Sénégal en 2009.ctions présidentielles au Sénégal en 2009.)
Chapitre 2 : La santé sous pression néo-libérale + (Parmi les secteurs les plus touchés par le … Parmi les secteurs les plus touchés par les politiques néolibérales des dernières décennies, le domaine de la santé a été objet de transformations profondes. Les mots d'ordre étant financiarisation, privatisation, performance et évaluation, il en a découlé que les conditions de travail du personnel soignant se sont de plus en plus dégradées sous l'impératif de l'efficience économique et de la rentabilité.fficience économique et de la rentabilité.)
GIRE locale dans les Niayes au Sénégal + (Projet d'opérationnalisation du GRET d'une GIRE locale dans les Niayes au Sénégal : faire commun pour préserver les ressources en eaux souterraines.)
Chapitre 1 : Soin empêché + (Qu'est-ce que le soin ? Professionnels de … Qu'est-ce que le soin ? Professionnels de la santé et chercheurs s'interrogent sur l'activité de soin aujourd'hui, une activité qu'au fil des années a été soumise à plusieurs contrainte. C'est pour cela qu'il faut remettre au centre la qualité du soin, ce qui implique reconnaître et valoriser toute une série de gestes et d'attentions invisibilisées et pourtant indispensables. Il s'agit, en effet, de tout ce que, sans être forcement rentable, donne du sens à l'expérience du soignant et du soigné.s à l'expérience du soignant et du soigné.)
« Ce que l'entreprise partagée nous apprend sur le travail » + (Sarah de Heusch est chargée d’affaires ins … Sarah de Heusch est chargée d’affaires institutionnelles pour Smart et présidente du comité éthique de la coopérative. Dans cette vidéo elle nous raconte l'évolution de la coopérative Smart : commençant par les artistes, elle s'est progressivement élargie aux autres secteurs de l'économie dite créative puis à tous les secteurs d’activité. De son ancrage belge à son essaimage international, la coopérative a découvert différents cadres légaux et différentes solutions opératoires en devenant un observatoire unique des transformations des forces productives « à la marge » (freelances, pluriactifs et autres figure du travail intermittent) qui développent leurs parcours dans des situations de travail variées sur le plan contractuel et professionnel. sur le plan contractuel et professionnel.)
Eau Lyon (titre temporaire) + (Schéma récapitulatif des rôles de l'Assemblée des usagers de l'eau dans la démarche de gestion publique de l'eau mise en place par la Métropole de Lyon)
Hommage à Silke Helfrich + (Silke Helfrich est décédée lors d’un accident de montagne au Liechtenstein le 10 novembre 2021. Remix lui a rendu hommage à travers un temps de rencontre dédié au partage et à la continuation de son travail.)
Les îles de Crépieux-Charmy, eau potable et nature + (Situées au nord de Lyon, les îles de Crépi … Situées au nord de Lyon, les îles de Crépieux-Charmy abritent le champ captant, principale source d'alimentation en eau potable de la Métropole de Lyon. Protégé, ce site classé en aire de protection de biotope, a une exceptionnelle biodiversité. 98% de l'eau distribuée sur la Métropole de Lyon est puisée dans les nappes souterraines du Rhône, prélevées dans ce champ captant qui est le plus grand d'Europe. Situé au nord de Lyon, ce territoire compte 114 puits sur 375 hectaresrritoire compte 114 puits sur 375 hectares)
Ri-Maflow + (Visite de l'entreprise récupérée Ri-Maflow avec Gigi Malabarba.)
European Commons Assembly + (European Commons Assembly is an ongoing pr … European Commons Assembly is an ongoing process that facilitates pluralistic debate regarding the strategy and agenda for a fundamentally united political vision. It supports activists’ continued engagement in concrete, collaborative and bottom-up actions and campaigns in Europe, and ultimately helps to build a flourishing European political civil society movement for the commons. The main objectives were defined in the initial meeting CommonsWatch (see Commons Watch Report):* to stand in solidarity around our diverse struggles for the commons,* to exchange experiences, case studies and other information,* to develop and govern resources in an open, participatory and inclusive manner (funding, infrastructures...) to support our activities,* to develop policies to preserve the commons and commoners and participate in lawmaking processes,* to strenghten, gain visibility and campaign betterghten, gain visibility and campaign better)
Catalunya en Comú - Building a country in common(s) + (Interview with Joan Subirats - Barcelona, April 20, 2017)
Justice transitionnelle: l'expérience Marocaine + (Project Justice transitionnelle, l'expérie … Project Justice transitionnelle, l'expérience Marocaine aims to share videos about the process of transitional justice and community reparation and to preserve memory of victim communities during “the years of lead” in Morocco and what kinds of public hearings took place, in fact those hearings gave the highlight of an extensive process of citizen deliberation, compassion and free expression in Morocco. They also talked about lots of stories about how community reparation project aimed to improve the living conditions of the people in victim communities and empower them. In fact, those materials mainly focused on women and children.ials mainly focused on women and children.)
Quelle stratégie participative pour la gestion locale de l’eau avec les citoyens ? Volume 5 - Rapport final + (« Dans le cadre du projet « Quelle stratég … « Dans le cadre du projet « Quelle stratégie participative pour la gestion locale de l’eau avec lescitoyens ? », cinq terrains ont été accompagnés par IRSTEA dans la construction et la mise enœuvre de leur démarche participative. Ces terrains sont représentatifs de différentes zones du bassin Rhône Méditerranée Corse et de différents enjeux auxquels cherchent à répondre les gestionnaires de l’eau: restaurationhydromorphologique, partage de l’eau entre différentes usages, inondations et gestion intégrée.L’objectif était que les retours d’expérience de ces cinq démarches participatives puissent être utiles à d’autres gestionnaires de l’eau voulant mettre en place des démarches participatives sur leurs territoires.Ce document a donc été construit autour des questions que se sont posées les gestionnaires de l’eau de ces cinq terrains avant, pendant et après leurs démarches participatives. Nous avons fait l’hypothèse que d’autres gestionnaires se poseraient les mêmes questions et qu’ils seraient donc intéressés par les choix qu’ont fait les cinq terrains pour y répondre et les enseignements qu’ils en ont tiré » (p. 6) enseignements qu’ils en ont tiré » (p. 6))
REGIRE Lac Togo + (« Démarré en mai 2023, le projet REGIRE La … « Démarré en mai 2023, le projet REGIRE Lac Togo découle d’une étude de faisabilité conduite par le Gret et la Direction des Ressources en Eau (DRE) du Togo pour caractériser les principaux enjeux des ressources en eau dans le bassin versant du Lac Togo. Dans un contexte de fortes pressions sur les ressources en eau du bassin dues à la croissance et à la concentration démographique, la diversité des usages et les impacts des changements climatiques, les équipes du projet ont l’intention de rendre opérationnelle une gestion intégrée des ressources en eau (GIRE) au niveau local (commune) selon une approche ascendante, territoriale et inclusive. Prévu pour la période 2023-2026, le projet sera mis en œuvre dans une phase pilote dans trois communes qui sont Haho 1, Kpélé 1 et Zio 2. À terme, ce projet, exécuté par le Gret et la DRE, permettra de mettre en place des organes locaux de gestion de l’eau, de réaliser des schémas locaux de gestion de l’eau, de contribuer à l’amélioration de l’action et des politiques publiques en matière de GIRE au Togo et de créer des mécanismes locaux de redevabilité. »r des mécanismes locaux de redevabilité. »)
TRAVAILLER ENSEMBLE en Territoire Zéro Chômeur de Longue Durée + (« TRAVAILLER ENSEMBLE EN TERRITOIRE ZÉRO C … « TRAVAILLER ENSEMBLE EN TERRITOIRE ZÉRO CHÔMEUR DE LONGUE DURÉE » est un film documentaire réalisé par l’association « Autour du Premier Mai » avec de l’Entreprise à but d’emploi « La Fabrique », en Lorraine. Ce film permet de rentrer dans le quotidien de cette expérience de retour à l’emploi pour des chômeurs de longue durée et de les entendre échanger sur le travail avec Florence Jany-Catrice, une économiste spécialiste de cette initiative.conomiste spécialiste de cette initiative.)

Chargement/Site 2 + (Le 21 mars de 17:00 … Le 21 mars de 17:00 à 20:00, Venez, REMIXER LES BIENS COMMUNS, à la Fondation Charles Léopold Mayer, (38 rue Saint-Sabin – Paris). Le 21 mars, profitant d’une session de travail du réseau en France, nous vous proposons un moment de dialogue convivial et de partage des initiatives culturelles et médiatiques sur les biens communs avec <a href="http://www.communautique.qc.ca/">Communautique</a>, Le <a href="http://www.forumalternatives.org/">Forum Marocain des Alternatives Solidaires</a>, <a href="http://www.ker-thiossane.org/">Ker Thiossane,</a> le <a href="http://www.lartes-ifan.gouv.sn/">LARTES</a> et <a href="http://vecam.org">VECAM</a>,.Nous vous invitons à partager vos initiatives au même titre que celles du réseau Remix the Commons : la mosaïque et les chapitres de la collection multimédia, et de ses membres : les Petits déjeuners en-communs, À l’école des communs à Montréal, la Réparation Communautaire pour la transition dans la justice au Maroc, Afropixel, festival d’arts numériques sur les biens communs, les Chartes de gouvernance démocratique au Sénégal…Nous vous proposerons également de participer à la préparation d’une démarche de curation des médias sur les thèmes de la conférence : <a href="http://p2pfoundation.net/Overview_of_the_Economics_of_the_Commons_Conference">ECONOMICS AND THE COMMON(S): FROM SEED FORM TO CORE PARADIGM</a>, qui se déroule à Berlin du 22 au 24 mai.Enfin, de 19:00 à 20:00, nous vous proposerons de profiter de la présence de membres du réseau francophone des biens communs venus de Montréal, Dakar et Rabat pour faire un tour d’horizon des initiatives en cours et un point sur le fonctionnement collectif.Merci de confirmer votre participation en vous inscrivant sur le <a href="http://framadate.org/4jhn4ulkq7okavf9 ">sondage Framadate</a>. Merci de confirmer votre participation en vous inscrivant sur le <a href="http://framadate.org/4jhn4ulkq7okavf9 ">sondage Framadate</a>.)
Chargement/Site + (Le 21 mars de 17:00 … Le 21 mars de 17:00 à 20:00, Venez, REMIXER LES BIENS COMMUNS, à la Fondation Charles Léopold Mayer, (38 rue Saint-Sabin – Paris). Le 21 mars, profitant d’une session de travail du réseau en France, nous vous proposons un moment de dialogue convivial et de partage des initiatives culturelles et médiatiques sur les biens communs avec <a href="http://www.communautique.qc.ca/">Communautique</a>, Le <a href="http://www.forumalternatives.org/">Forum Marocain des Alternatives Solidaires</a>, <a href="http://www.ker-thiossane.org/">Ker Thiossane,</a> le <a href="http://www.lartes-ifan.gouv.sn/">LARTES</a> et <a href="http://vecam.org">VECAM</a>,.Nous vous invitons à partager vos initiatives au même titre que celles du réseau Remix the Commons : la mosaïque et les chapitres de la collection multimédia, et de ses membres : les Petits déjeuners en-communs, À l’école des communs à Montréal, la Réparation Communautaire pour la transition dans la justice au Maroc, Afropixel, festival d’arts numériques sur les biens communs, les Chartes de gouvernance démocratique au Sénégal…Nous vous proposerons également de participer à la préparation d’une démarche de curation des médias sur les thèmes de la conférence : <a href="http://p2pfoundation.net/Overview_of_the_Economics_of_the_Commons_Conference">ECONOMICS AND THE COMMON(S): FROM SEED FORM TO CORE PARADIGM</a>, qui se déroule à Berlin du 22 au 24 mai.Enfin, de 19:00 à 20:00, nous vous proposerons de profiter de la présence de membres du réseau francophone des biens communs venus de Montréal, Dakar et Rabat pour faire un tour d’horizon des initiatives en cours et un point sur le fonctionnement collectif.Merci de confirmer votre participation en vous inscrivant sur le <a href="http://framadate.org/4jhn4ulkq7okavf9 ">sondage Framadate</a>. Merci de confirmer votre participation en vous inscrivant sur le <a href="http://framadate.org/4jhn4ulkq7okavf9 ">sondage Framadate</a>.)
Chargement/Site + (Le 21 mars de 17:00 … Le 21 mars de 17:00 à 20:00, Venez, REMIXER LES BIENS COMMUNS, à la Fondation Charles Léopold Mayer, (38 rue Saint-Sabin – Paris). Le 21 mars, profitant d’une session de travail du réseau en France, nous vous proposons un moment de dialogue convivial et de partage des initiatives culturelles et médiatiques sur les biens communs avec <a href="http://www.communautique.qc.ca/">Communautique</a>, Le <a href="http://www.forumalternatives.org/">Forum Marocain des Alternatives Solidaires</a>, <a href="http://www.ker-thiossane.org/">Ker Thiossane,</a> le <a href="http://www.lartes-ifan.gouv.sn/">LARTES</a> et <a href="http://vecam.org">VECAM</a>,.Nous vous invitons à partager vos initiatives au même titre que celles du réseau Remix the Commons : la mosaïque et les chapitres de la collection multimédia, et de ses membres : les Petits déjeuners en-communs, À l’école des communs à Montréal, la Réparation Communautaire pour la transition dans la justice au Maroc, Afropixel, festival d’arts numériques sur les biens communs, les Chartes de gouvernance démocratique au Sénégal…Nous vous proposerons également de participer à la préparation d’une démarche de curation des médias sur les thèmes de la conférence : <a href="http://p2pfoundation.net/Overview_of_the_Economics_of_the_Commons_Conference">ECONOMICS AND THE COMMON(S): FROM SEED FORM TO CORE PARADIGM</a>, qui se déroule à Berlin du 22 au 24 mai.Enfin, de 19:00 à 20:00, nous vous proposerons de profiter de la présence de membres du réseau francophone des biens communs venus de Montréal, Dakar et Rabat pour faire un tour d’horizon des initiatives en cours et un point sur le fonctionnement collectif.Merci de confirmer votre participation en vous inscrivant sur le <a href="http://framadate.org/4jhn4ulkq7okavf9 ">sondage Framadate</a>. Merci de confirmer votre participation en vous inscrivant sur le <a href="http://framadate.org/4jhn4ulkq7okavf9 ">sondage Framadate</a>.)

Définition des communs selon Michel Bauwens (2013) + ("Basically for me the commons is leading y … "Basically for me the commons is leading your life and always thinking about how all other beings can benefit from it; so not only humanity but actually all living beings. So just yes it has to nourish yourself, but to do it in such a way that it also nourishes and spreads the benefits to more and more people. As opposed to the way it is supposed to work in our system which is simply as a question “how does it benefit me?”, and just hoping that somehow, indirectly, others may benefit from our selfishness. So I think we have to more directly pose the necessity and idea of everything we do has to create value for all living beings".as to create value for all living beings".)
Construisons ensemble - Auto construction d'éoliennes + ("Construisons Ensemble - Un travail collec … "Construisons Ensemble - Un travail collectif d'auto-construction d'éolienne riche de sens" est le 4ème épisode de la web-série documentaire sur les alternatives (http://www.side-ways.netSideWays). En une semaine, un groupe de 10 personnes va construire deux éoliennes avec un formateur expérimenté. Tout en apprenant le travail du bois, du métal et de l'électricité, les membres vont découvrir une autre manière de travailler. découvrez le magazine multimédia : http://www.side-ways.net/episode4).Le tournage a eu lieu lors du stage organisé à Henripont (Belgique) par Peter du 28 octobre au 2 novembre 2013. Mélanie et Aurélien, un jeune couple de Moselle, vivent dans une petite maison en bois. Pour des raisons pratiques et économiques, ils souhaitent devenir autonomes en électricité. Après de nombreuses recherches, ils se rendent compte que c'est plus compliqué qu'ils ne le pensent et qu'il faut éviter les nombreuses arnaques dans ce secteur. Ils décident alors de participer à un stage d'auto-construction d'éolienne avec l'association Tripalium.'''Tripalium''' est une association fondée en 2007. Elle propose régulièrement des stages d'auto-construction d'éolienne ouverts à tous.''' Que l'on soit manuel ou non, tout le monde peut participer au stage et apprendre les différents métiers nécessaires à sa construction : travail du bois, du métal et de l'électricité.Pendant un stage d'une semaine, une ou deux éoliennes sont fabriquées par le groupe. Elles sont alors tirées au sort parmi les participants qui souhaitent l'acheter. Le coût correspond alors au prix des matériaux bruts nécessaires à la construction. Mélanie et Aurélien participent au stage qui a lieu à Henripont, un petit village belge situé à une trentaine de kilomètres de Bruxelles.Dans un habitat groupé très vivant, Peter commence à organiser des stages d'auto-construction de toutes sortes pour participer à la transmission de savoirs-faire variés. Après une brève présentation théorique, la dizaine de stagiaires aux profils et compétences très variés se met au travail avec une motivation perceptible. Il y a trois ateliers et tout le monde s'organise comme il le souhaite. Cela facilite les collaborations entre les participants et développe les échanges de savoirs. Toutes les indications sont présentes dans le guide d'auto-construction d'éolienne fourni par Tripalium dès de lundi matin. Ainsi, Jay Hudnall, le formateur, n'est qu'une personne parmi tant d'autres qui possède des connaissances spécifiques.Cette organisation collaborative correspond bien à l'esprit de Tripalium et de Ti'éole, l'entreprise d'éolienne dont Jay est également le maître d'oeuvre. Lorsqu'il monte une éolienne chez un particulier, il demande à cette personne de participer au travail. Elle est ainsi plus autonome en cas de problème.http://side-ways.net/episode4/#sthash.3F3QWeby.dpufde-ways.net/episode4/#sthash.3F3QWeby.dpuf)
Du public au commun + ("Contribuer à frayer de nouvelles voies à la pensée sociale et politique", telle était l’ambition du séminaire « Du public au commun » qui s'est tenue en 2010-2011 à Paris.)
La forêt comestible de Juan Anton + ("Il faut que tout le monde puisse manger. … "Il faut que tout le monde puisse manger. Et comme la nourriture vient de la terre, produisons nous-même notre propre nourriture !" Apprendre à produire sa nourriture avec Juan Anton. Le tournage a été réalisé à Alzira, au sud de Valence - Episode 5 de la web-série itinérante SideWays, cette vidéo est la première partie de l'épisode. La seconde est un webmag interactif à découvrir sur http://side-ways.net/episode5 . Plus d'info à http://side-ways.net/episode5/#sthash.kKGrAHrZ.dpufde-ways.net/episode5/#sthash.kKGrAHrZ.dpuf)
08 Déplier la finance + (''Déplier la finance, retour sur le rôle d … ''Déplier la finance, retour sur le rôle de passeur de connaissances du séminaire de SSFA 1998-2018'' a été présenté lors de la Table ronde : La finance depuis le prisme des sciences sociales, organisée dans le cadre de la Semaine du Management, FNEGE 1968-2018, Session RIODD - FINANCE AUTREMENT le 25 mai 2018. RIODD - FINANCE AUTREMENT le 25 mai 2018.)
Ici, ailleurs... la terre qui nous nourrit + (''Ici, ailleurs... la terre qui nous nourr … ''Ici, ailleurs... la terre qui nous nourrit'' suit l’itinéraire de Gavin, jeune maraîcher bio anglais qui travaille dans une ferme du sud de l’Angleterre. Confronté à la perte de ses terres agricoles, il prend conscience de la difficulté de trouver des terres pour développer des projets d’agriculture de proximité comme le sien. Il part alors à la rencontre d’autres fermiers européens qui ont eux aussi bataillé pour trouver des terres et les conserver dans la durée. Ce faisant, il rencontre des organisations qui se mobilisent pour préserver les terres nourricières et faciliter l’installation d’une nouvelle génération d’agriculteurs.Introduction très concrète à la question de l’accès à la terre en Europe, ce film offre le panorama d’un mouvement en émergence qui voit fermiers, citoyens et orgnisations de la société civile s’unir pour préserver des terres pour une agriculture et une alimentation de proximité et de qualité.Plus d'information : * http://www.accesstoland.eu/film-Land-for-our-food* http://www.accesstoland.eu/IMG/pdf/overview_-_the_land_for_our_food.pdfG/pdf/overview_-_the_land_for_our_food.pdf)
Le bien commun : l'assaut final + (... une charge très argumentée, très démon … ... une charge très argumentée, très démonstrative contre la mondialisation libérale, nourrie de reportages et de témoignages recueillis au Canada, au Mexique, aux États-Unis, en Inde, en France. Avec les exemples très parlants de la marchandisation en cours de tous ces « biens publics mondiaux » que sont l’eau, les semences, la santé, les gênes, les connaissances et pratiques ancestrales ou nouvelles… ( Bernard Langlois, Politis)ou nouvelles… ( Bernard Langlois, Politis))
100 en 1 jour Montréal: la ville comme bien commun + (100 actions citoyennes le 5 octobre 2013 à Montréal. Un festival de création urbaine durant lequel les citoyens se réapproprient leur ville et y créent un meilleur endroit où vivre." http://www.100en1jourmontreal.com/)
Elf Pavlik - Strictly Moneyless + (1er épisode de la web-série SideWays consa … 1er épisode de la web-série SideWays consacré à elf Pavlik. Ce dernier vit sans utiliser d'argent depuis plusieurs années et nous montre ainsi que d'autres voies sont possibles. Il travaille beaucoup, en tant que développeur web, mais exclusivement sur des projets qui ont du sens pour l'intérêt général (et donc non rémunéré). l'intérêt général (et donc non rémunéré).)
Balade de l'oppidum de Verduron - 11 Histoire de l'oppidum + (2léments de l'histoire de l'oppidum et de son rôle dans l'origine de la ville de Marseille)
Water (Istanbul Commons) + (70% de la planète est recouvert d'eau. Tou … 70% de la planète est recouvert d'eau. Toute la vie sur la planète terre en dépend. Sa composition façonnée par des milliards d'années d'évolution sur Terre, en fait l'un des éléments de base de l'existence quotidienne de la vie ordinaire des humains. Avec l'air, l'eau est notre bien commun naturel le plus élémentaire.Voir la suite sur Mapping The Commons (http://mappingthecommons.wordpress.com/2012/11/14/water-as-a-commons/#more-584)m/2012/11/14/water-as-a-commons/#more-584))
Good Copy Bad Copy + ( :Un documentaire sur l'état du copyright et de la culture par Andreas Johsen, Ralf Christensen et Henrik Moltke. :Sous-titrage dans de nombreuses langues : français, espagnol, Allemand, russe et plus )
14 Notice sur "Culture libre" de Lawrence Lessig + ( :Une notice sur l'ouvrage ''Culture libre … :Une notice sur l'ouvrage ''Culture libre. Comment les médias utilisent la loi pour confisquer la culture et contrôler la créativité'' de Lawrence Lessig, :Traduction collective de l’anglais via Wikisource https://www.ebooksgratuits.com/pdf/lessing_freeculture.pdfoksgratuits.com/pdf/lessing_freeculture.pdf )
Chargement/Site + (<blockquote> <div class="clearfix … <blockquote><div class="clearfix with-navigation">This post is a re-publication of the introduction of David Bollier’s blog from Monday 01/19/2015. David Bollier is presenting the report of a two-day workshop, “Toward an Open Co-operativism,” held in August 2014 in Germany. This post is translated in the French and available in the <a href="https://www.remixthecommons.org/fr/2015/01/the-promise-of-open-co-operativism-david-bollier/">French part of blog Remix The Commons</a>. You can read the introduction below and the original <a href="http://bollier.org/blog/promise-%E2%80%9Copen-co-operativism%E2%80%9D">there</a>. </div><div class="clearfix with-navigation"></div></blockquote><div id="main" class="clearfix with-navigation">Is it possible to imagine a new sort of synthesis or synergy between the emerging peer production and commons movement on the one hand, and growing, innovative elements of the co-operative and solidarity economy movements on the other?<div id="content" class="column"><div class="section"><div id="content-area"><div id="node-1138" class="node node-type-blog node-promoted build-mode-full clearfix"><div class="content">That was the animating question behind a two-day workshop, “Toward an Open Co-operativism,” held in August 2014 and now chronicled in <a href="http://bollier.org/open-co-operativism-report">a new report </a>by UK co-operative expert Pat Conaty and me. (Pat is a Fellow of the New Economics Foundation and a Research Associate of Co-operatives UK, and attended the workshop.)The workshop was convened because the commons movement and peer production share a great deal with co-operatives….but they also differ in profound ways. Both share a deep commitment to social cooperation as a constructive social and economic force. Yet both draw upon very different histories, cultures, identities and aspirations in formulating their visions of the future. There is great promise in the two movements growing more closely together, but also significant barriers to that occurring.The workshop explored this topic, as captured by the subtitle of the report: “A New Social Economy Based on Open Platforms, Co-operative Models and the Commons,” hosted by the Commons Strategies Group in Berlin, Germany, on August 27 and 28, 2014. The workshop was supported by the Heinrich Böll Foundation, with assistance with the Charles Léopold Mayer Foundation of France.Below, the Introduction to the report followed by the Contents page. You can download a pdf of the full report (28 pages) <a href="http://bollier.org/open-co-operativism-report">here.</a> The entire report is licensed under a Creative Commons Attribution-ShareAlike (BY-SA) 3.0 license, so feel free to re-post it.Read on <a href="http://bollier.org/blog/promise-%E2%80%9Copen-co-operativism%E2%80%9D">David Bollier’s blog </a></div></div></div></div></div></div>A) 3.0 license, so feel free to re-post it. Read on <a href="http://bollier.org/blog/promise-%E2%80%9Copen-co-operativism%E2%80%9D">David Bollier’s blog </a> </div> </div> </div> </div> </div> </div>)
Chargement/Site + (<blockquote> Interview de P … <blockquote> Interview de Philippe Minard sur l’ouvrage de l’historien britannique E. P. Thompson: Whigs and Hunters : The Origin of the Black Act, traduit et publié en français en 2014.</blockquote><iframe loading="lazy" frameborder="0" width="400" height="225" src="http://www.dailymotion.com/embed/video/x1b1xbe?logo=0" allowfullscreen></iframe> <a href="http://www.dailymotion.com/video/x1b1xbe_philippe-minard-boite-a-idees_news" target="_blank" rel="noopener noreferrer">Philippe Minard. Boîte à Idées</a> par <a href="http://www.dailymotion.com/Mediapart" target="_blank" rel="noopener noreferrer">Mediapart</a>A propos de la Guerre des Forêts, de Edward P. ThompsonL’ouvrage, paru à Londres en 1975, est une enquête vivante d’histoire sociale : au début du XVIIIe siècle, un conflit oppose, d’un côté, les propriétaires et administrateurs de la forêt – celle de Windsor notamment – et, de l’autre, ses usagers. Au point qu’une loi promulguée en 1723 punit de mort certains des usages coutumiers : ce « Black Act », ainsi nommé parce que les braconniers se couvraient le visage de suie, est particulièrement impitoyable : si un vol de cerf est un crime capital, l’abattage de jeunes arbres ou la mutilation du bétail peuvent conduire aussi la potence. Les habitants des forêts opposent, à cette répression « sanguinaire », le droit coutumier des usages collectifs (droits de pâturage, d’extraction de tourbe, d’abattage et de ramassage du bois…).Ainsi, outre la mise en place d’une évidente « politique de classes », ce que Thompson, grande figure intellectuelle inspirée par le marxisme et pionnier de « l’histoire par le bas », nous oblige à penser, c’est un monde dans lequel survivaient, avant que le XVIIIe siècle ne les arase au profit d’une conception exclusive, des modes et des degrés de propriété fort différents : « Ce qui était en jeu, écrit-il, (…) c’était des définitions concurrentes du droit de la propriété : pour le propriétaire terrien, l’enclosure ; pour le petit paysan, les droits collectifs ; pour les autorités de la forêt, les “chasses gardées” des cerfs ; pour les habitants des forêts, le droit de prélever de la tourbe ».Selon Philippe Minard, c’est l’un des aspects les plus frappants de cet ouvrage : « Thompson nous aide à penser la diversité des régimes d’accès possibles, tout ce qui existe entre la propriété individuelle et l’absence totale de propriété. » Resurgi dans les années 1970, à la faveur de l’écologie (quand il a fallu déterminer à qui appartenaient les forêts, les océans ou encore l’atmosphère, en passe d’être durablement souillés), ce questionnement s’est poursuivi avec le développement d’Internet. Depuis la fin des années 1990, des activistes se battent contre tout ce qui entrave la circulation et l’appropriation collective des connaissances, en faisant explicitement référence aux pratiques des droits collectifs et des commons. Il se déroule sur le Net, selon eux, ce que Thompson décrivait dans les forêts anglaises : « Un conflit entre les utilisateurs et les exploiteurs. »Extrait de : A l’usage de tous. « La Guerre des forêts », d’Edward P. Thompson dans LE MONDE DES LIVRES | 23.01.2014 | Julie Clarini ;/p> Extrait de : A l’usage de tous. « La Guerre des forêts », d’Edward P. Thompson dans LE MONDE DES LIVRES | 23.01.2014 | Julie Clarini )
Chargement/Site + (<blockquote>6 months after … <blockquote>6 months after the World Social Forum, our Documentation / Card Play tool on the commons is ready to circulate, to animate conversations and to help you to move the commons close to you!</blockquote><img decoding="async" loading="lazy" class="aligncenter size-medium wp-image-4621" src="https://www.remixthecommons.org/wp-content/uploads/2017/03/IMG_0071-1024x768-300x225.jpg" alt="IMG_0071-1024x768" width="800" height="600" />C@rds in Common is a game where 2 to 5 players collaborate to build a resilient civil society that defends the commons against the forces of monopolization. Apart from the pleasure of playing, C@rds in common was conceived as a means of documenting the presence of the commons at the Commons Space, an ephemeral encounter at the World Social Forum in Montreal in August 2016. The cards that composed the game were designed by volunteers who shared their vision and experience of the commons and the game mecanism designed by Mathieu Rhéaume and his team. This experience suggests that it would be possible to use the same approach and these methodological tools to document the commons in other local contexts, alike your neighborhood, or thematics as the commons of knowledge for example. We look forward to such experiments!To learn more about the game, have a look at the <a href="http://cartesencommun.cc">website</a>.The game is released on demand by The Game Crafter in the US for $ 22.99 each plus shipping and customs via: <a href="https://www.thegamecrafter.com/games/c-rds-in-common">https://www.thegamecrafter.com</a>To reduce shipping and customs for Europeans, we are launching a bulk order and hopefully this will bring the cost of each game delivered to Europe to around US $ 30/35.If you wish to participate in this first bulk order, fill in <a href="https://docs.google.com/forms/d/e/1FAIpQLSfVa7DsY3rbjkxPoui-KzHqpPtmhhV1_KBstEMebKWVceaPnQ/viewform?c=0&w=1">the form</a> before March 18th at 20:00 GMT.You will also have to pay an advance corresponding only to the price of the game(s) ordered. The remainder to be paid (port and customs) will be asked when the order is completed, when we will know the costs of postage and customs.Then, be patient! The group order will be initiated on 19 March and will arrive in Paris during the month of April. As soon as they arrive in Paris, the games will be mailed to their recipients.>Then, be patient! The group order will be initiated on 19 March and will arrive in Paris during the month of April. As soon as they arrive in Paris, the games will be mailed to their recipients.)
Chargement/Site + (<blockquote>Defin … <blockquote>Define the commons #3, is the third serie of short videos of definitions of the commons, produced by Communautique and Gazibo for <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action">Define The Commons</a>. It contains 16 capsules presented below. This serie has been gathered at the Internationale conference <a href="http://p2pfoundation.net/Berlin_Commons_Conference">ECONOMICS AND THE COMMON(S): FROM SEED FORM TO CORE PARADIGM</a> , co-organized by <a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, the <a href="http://www.boell.de">Heinrich Böll</a> and <a href="http://www.fph.ch">Charles Leopold Mayer Pour le Progrès de l’Homme</a> Foundations and <a href="http://remixthecommons.org">Remix The Commons</a>, in Berlin, May 24 and 25, 2013.</blockquote><h3>Presentation</h3><a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun">Define The Commons</a> is a multilingual project sharing definitions of commons. It is a process of collecting spontaneous and very brief definitions of the commons, made over several years and in different places around the world. The project started in the first by interviewing people during the first <a href="http://p2pfoundation.net/Berlin_Commons_Conference">International Commons Conference</a>, co-organized by the Heinrich Böll Foundation and the<a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, in Berlin November 1 and 2, 2010. The conference organizers and participants were invited to define the commons with just one sentence in their own langage. Since 2010, many other definitions have been collected during other meetings. <h3>Future developpement</h3>Collection of the definitions of the commons continues. It is open to individuals and organizations contributions to define the paradigm of the commons. Publications and uses of the collection of definitions are in preparation, such as a mapping of the definitions of the commons. This project will also contribute to the creation of a glossary of commons through the identification of the terms used in the definitions.If you want to participate, please sent an email to Alain Ambrosi (ambrosia/at/web.ca) or Frédéric Sultan (fredericsultan/at/gmail.com). <h3>Collaborators</h3>This initiative is an idea of Alain Ambrosi. Join contributors in the <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action"> wiki-page</a>.<h3>Funding</h3>The project have been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH).<h3>Contribution of Remix The Commons</h3>Remix The Commons is the methodological and technical support of this approach.ve been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH). <h3>Contribution of Remix The Commons</h3> Remix The Commons is the methodological and technical support of this approach.)
Chargement/Site + (<blockquote>Defin … <blockquote>Define the commons #2, is the second serie of 10 videos of definitions of the commons, (presented below), produced by Communautique and VECAM for <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun">Define The Commons</a>. This serie has been gathered at the World Science and Democracy Forum, organized at Dakar in February 2011, </blockquote><h3>Presentation</h3><a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action">Define The Commons</a> is a multilingual project sharing definitions of commons. It is a process of collecting spontaneous and very brief definitions of the commons, made over several years and in different places around the world. The project started in the first by interviewing people during the first <a href="http://p2pfoundation.net/Berlin_Commons_Conference">International Commons Conference</a>, co-organized by the Heinrich Böll Foundation and the<a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, in Berlin November 1 and 2, 2010. The conference organizers and participants were invited to define the commons with just one sentence in their own langage. Since 2010, many other definitions have been collected during other meetings. <h3>Future developpement</h3>Collection of the definitions of the commons continues. It is open to individuals and organizations contributions to define the paradigm of the commons. Publications and uses of the collection of definitions are in preparation, such as a mapping of the definitions of the commons. This project will also contribute to the creation of a glossary of commons through the identification of the terms used in the definitions.If you want to participate, please sent an email to Alain Ambrosi (ambrosia/at/web.ca) or Frédéric Sultan (fredericsultan/at/gmail.com). <h3>Collaborators</h3>This initiative is an idea of Alain Ambrosi. Join contributors in the <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun"> wiki-page</a>.<h3>Funding</h3>The project have been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH).<h3>Contribution of Remix The Commons</h3>Remix The Commons is the methodological and technical support of this approach.hase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH). <h3>Contribution of Remix The Commons</h3> Remix The Commons is the methodological and technical support of this approach.)
Chargement/Site + (<blockquote>Defin … <blockquote>Define the commons #1, is the first serie of 20 videos and remixes of definitions of the commons, (presented below), produced by Communautique and VECAM for <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun">Define The commons</a>. This serie has been gathered at the <a href="http://p2pfoundation.net/Berlin_Commons_Conference">International Commons Conference</a>, co-organized by the Heinrich Böll Foundation and the<a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, in Berlin, November 1 and 2, 2010,</blockquote><h3>Presentation</h3><a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action">Define The Commons</a> is a multilingual project sharing definitions of commons. It is a process of collecting spontaneous and very brief definitions of the commons, made over several years and in different places around the world.The project started in the first by interviewing people during the first <a href="http://p2pfoundation.net/Berlin_Commons_Conference">International Commons Conference</a>, co-organized by the Heinrich Böll Foundation and the<a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, in Berlin November 1 and 2, 2010. The conference organizers and participants were invited to define the commons with just one sentence in their own langage. Since 2010, many other definitions have been collected during other meetings.<h3>Future developpement</h3>Collection of the definitions of the commons continues. It is open to individuals and organizations contributions to define the paradigm of the commons. Publications and uses of the collection of definitions are in preparation, such as a mapping of the definitions of the commons. This project will also contribute to the creation of a glossary of commons through the identification of the terms used in the definitions.If you want to participate, please sent an email to Alain Ambrosi (ambrosia/at/web.ca) or Frédéric Sultan (fredericsultan/at/gmail.com).<h3>Collaborators</h3>This initiative is an idea of Alain Ambrosi. Join contributors in the <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun"> wiki-page</a>.<h3>Funding</h3>The project have been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH).<h3>Contribution of Remix The Commons</h3>Remix The Commons is the methodological and technical support of this approach.ork of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH). <h3>Contribution of Remix The Commons</h3> Remix The Commons is the methodological and technical support of this approach.)
Chargement/Site + (<blockquote>Defin … <blockquote>Define the commons #5, is the fifth serie of short videos of definitions of the commons, produced by Communautique and Gazibo for <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action">Define The Commons</a>. It contains 12 capsules presented below. This serie has been gathered at the Internationale conference <a href="http://p2pfoundation.net/Berlin_Commons_Conference">ECONOMICS AND THE COMMON(S): FROM SEED FORM TO CORE PARADIGM</a> , co-organized by <a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, the <a href="http://www.boell.de">Heinrich Böll</a> and <a href="http://www.fph.ch">Charles Leopold Mayer Pour le Progrès de l’Homme</a> Foundations and <a href="http://remixthecommons.org">Remix The Commons</a>, in Berlin, May 24 and 25, 2013.</blockquote><h3>Presentation</h3><a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun">Define The Commons</a> is a multilingual project sharing definitions of commons. It is a process of collecting spontaneous and very brief definitions of the commons, made over several years and in different places around the world. The project started in the first by interviewing people during the first <a href="http://p2pfoundation.net/Berlin_Commons_Conference">International Commons Conference</a>, co-organized by the Heinrich Böll Foundation and the<a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, in Berlin November 1 and 2, 2010. The conference organizers and participants were invited to define the commons with just one sentence in their own langage. Since 2010, many other definitions have been collected during other meetings. <h3>Future developpement</h3>Collection of the definitions of the commons continues. It is open to individuals and organizations contributions to define the paradigm of the commons. Publications and uses of the collection of definitions are in preparation, such as a mapping of the definitions of the commons. This project will also contribute to the creation of a glossary of commons through the identification of the terms used in the definitions.If you want to participate, please sent an email to Alain Ambrosi (ambrosia/at/web.ca) or Frédéric Sultan (fredericsultan/at/gmail.com). <h3>Collaborators</h3>This initiative is an idea of Alain Ambrosi. Join contributors in the <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action"> wiki-page</a>.<h3>Funding</h3>The project have been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH).<h3>Contribution of Remix The Commons</h3>Remix The Commons is the methodological and technical support of this approach.ve been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH). <h3>Contribution of Remix The Commons</h3> Remix The Commons is the methodological and technical support of this approach.)
Chargement/Site + (<blockquote>Defin … <blockquote>Define the commons #5, is the fifth serie of short videos of definitions of the commons, produced by Communautique and Gazibo for <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action">Define The Commons</a>. It contains 12 capsules presented below. This serie has been gathered at the Internationale conference <a href="http://p2pfoundation.net/Berlin_Commons_Conference">ECONOMICS AND THE COMMON(S): FROM SEED FORM TO CORE PARADIGM</a> , co-organized by <a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, the <a href="http://www.boell.de">Heinrich Böll</a> and <a href="http://www.fph.ch">Charles Leopold Mayer Pour le Progrès de l’Homme</a> Foundations and <a href="http://remixthecommons.org">Remix The Commons</a>, in Berlin, May 24 and 25, 2013.</blockquote><h3>Presentation</h3><a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun">Define The Commons</a> is a multilingual project sharing definitions of commons. It is a process of collecting spontaneous and very brief definitions of the commons, made over several years and in different places around the world. The project started in the first by interviewing people during the first <a href="http://p2pfoundation.net/Berlin_Commons_Conference">International Commons Conference</a>, co-organized by the Heinrich Böll Foundation and the<a href="http://p2pfoundation.net/Commons_Strategies_Group"> Commons Strategies Group</a>, in Berlin November 1 and 2, 2010. The conference organizers and participants were invited to define the commons with just one sentence in their own langage. Since 2010, many other definitions have been collected during other meetings. <h3>Future developpement</h3>Collection of the definitions of the commons continues. It is open to individuals and organizations contributions to define the paradigm of the commons. Publications and uses of the collection of definitions are in preparation, such as a mapping of the definitions of the commons. This project will also contribute to the creation of a glossary of commons through the identification of the terms used in the definitions.If you want to participate, please sent an email to Alain Ambrosi (ambrosia/at/web.ca) or Frédéric Sultan (fredericsultan/at/gmail.com). <h3>Collaborators</h3>This initiative is an idea of Alain Ambrosi. Join contributors in the <a href="http://wiki.remixthecommons.org/index.php?title=Definir_le_bien_commun&action"> wiki-page</a>.<h3>Funding</h3>The project have been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH).<h3>Contribution of Remix The Commons</h3>Remix The Commons is the methodological and technical support of this approach.ve been launched within the framework of the prototyping phase of Remix The Commons supported by the International Organization of Francophonie and the Foundation for the Progress of Human (FPH). <h3>Contribution of Remix The Commons</h3> Remix The Commons is the methodological and technical support of this approach.)
Chargement/Site + (<blockquote>E … <blockquote>Entrevue avec Joan Subirats(1) par Alain Ambrosi Mai 2018 </blockquote><blockquote>Joan Subirats est commissaire à la culture de la ville de Barcelone, dirigée par le groupe Barcelona en comu. Il est également professeur de sciences politiques à l’Universitat autonoma de Barcelona et fondateur de l’Institut sur la gouvernance et les politiques publiques (IGOP). Dans cette interview en anglais, il présente les enjeux de la politique culturelle pour la municipalité de Barcelone actuellement dirigée par Barcelona en Comù.</blockquote><figure style="width: 800px" class="wp-caption alignleft"><img decoding="async" loading="lazy" class="size-full" src="https://s1.qwant.com/thumbr/0x380/b/4/cf4cf4f48af794bc54dc5384e88975c9e7cd020dbccf80dc35882a989230be/joan%20subirats.jpg?u=http%3A%2F%2Fwww.fepsu.es%2Fimage%2Fjoan%2520subirats.jpg&q=0&b=1&p=0&a=1" alt="Joan Subirats (UAB) Conferencia FEPSU 2016" width="800" height="400" /><figcaption class="wp-caption-text">Joan Subirats (UAB) Conferencia FEPSU 2016</figcaption></figure>AA<ul>: In your recent article in La Vanguardia(2), you set out a framework for a cultural policy, you refer to putting into practice the key community values that should underpin that policy… Maybe we could start there?</ul>JS: For me, whereas in the 20th century the defining conflict was between freedom and equality – and this marked the tension between right and left throughout the 20th century because in a way this is the frame in which capitalism and the need for social protection evolved together with the commodification of life while at the same time the market called for freedom – ie: no rules, no submission. But the need for protection demanded equality. But in the 21st century there is rejection of the notion of protection linked to statism: Nancy Fraser published an article(3) in the New Left Review, it is a re-reading of Polanyi and she claims that this double movement between commodification and protection is still valid, but that the State-based protection typical of the 20th century, where equality is guaranteed by the State, clashes since the end of the 20th century with the growing importance of heterogeneity, diversity and personal autonomy. Therefore, if in order to obtain equality, we have to be dependent on what the State does, this is going to be a contradiction…. So we could translate those values that informed the definition of policies in the 20th century, in 21st century terms they would be the idea of freedom (or personal autonomy, the idea of empowerment, not subjection, non-dependence) and at the same time equality, but no longer simply equality of opportunities but also equality of condition because we have to compensate for what is not the same (equal) in society. If you say « equal opportunities », that everyone has access to cultural facilities, to libraries, you are disregarding the fact that the starting conditions of people are not the same, this is the great contribution of Amartya Sen, no? You have to compensate for unequal starting situations because otherwise you depoliticize inequality and consider that inequality is the result of people’s lack of effort to get out of poverty. So equality yes, but the approach is different. And we must incorporate the idea of diversity as a key element in the recognition of people and groups on the basis of their specific dignity. That seems easy to say, but in reality it is complicated, especially if you relate it to culture, because culture has to do with all these things: it has to do with the construction of your personality, it has to do with equal access to culture just as cultural rights and culture have to do with the recognition of different forms of knowledge and culture – canonical culture, high culture, popular culture, everyday culture, neighbourhood culture … So for me, a cultural policy should be framed within the triple focus of personal autonomy, equality and diversity. And this is contradictory, in part, with the cultural policies developed in the past, where there is usually confusion between equality and homogeneity. In other words, the left has tended to consider that equality meant the same thing for everyone and that is wrong, isn’t it?, because you are confusing equality with homogeneity. The opposite of equality is inequality, the opposite of homogeneity is diversity. So you have to work with equality and diversity as values that are not antagonistic, but can be complementary. And this is a challenge for public institutions because they do not like heterogeneity, they find it complicated because it is simpler to treat everyone the same, as the administrative law manual used to prescribe `indifferent efficiency’: it is a way of understanding inequality as indifference, right?AA<ul>: In your article you also talk about the opposition between investing in infrastructures versus creating spaces and environments that are attractive to creators and you put an emphasis on the generation of spaces. What is being done, what has been done, what could be done about this?</ul>JS : In Barcelona we want to ensure that the city’s cultural policies do not imply producing culture itself, but rather to try to influence the values in the production processes that already exist, in the facilities, in the cultural and artistic infrastructures: the role of the city council, of the municipality, is not so much to produce culture as to contribute to the production of culture. Which is different, helping to produce culture…. Obviously, the city council will give priority to those initiatives that coincide with the values, with the normative approach that we promote. There are some exceptions, for example, the Grec festival in Barcelona(4) in July, or the Mercé(5), which is the Festa Mayor, where the city council does in fact subsidize the production of culture, so some productions are subsidised but generally what we have is a policy of aid to creators. What is being done is that 11 creative factories (fablabs) have been built, these are factories with collectives that manage them chosen through public tenders. There are now 3 factories of circus and visual arts, 2 factories of dance creation, one factory of more global creation housed at Fabra & Coats, 3 theatre factories and 2 visual arts and technology sites. So there are 11 factories of different sorts and there are plans to create others, for example in the field of feminist culture where we are in discussion with a very well consolidated group : normally all these creative factories have their management entrusted to collectives that already become highly consolidated in the process of creation and that need a space to ensure their continuity. Often the city council will cede municipal spaces to these collectives, sometimes through public competitions where the creators are asked to present their project for directing a factory. This is one aspect. Another aspect is what is called living culture, which is a programme for the promotion of cultural activities that arise from the community or from collectives in the form of cooperatives and this is a process of aid to collectives that are already functioning, or occasionally to highlight cultural activities and cultural dynamics that have existed for a long time but have not been dignified, that have not been valued, for example the Catalan rumba of the Gypsies, which is a very important movement in Barcelona that emerged from the gypsy community of El Raval, where there were some very famous artists like Peret. There we invested in creating a group to work on the historical memory of the rumba, looking for the roots of this movement, where it came from and why. Then some signposts were set up in streets where this took place, such as La Cera in El Raval, where there are two murals that symbolise the history of the Catalan rumba and the gypsy community in this area so that this type of thing is publicly visible. That is the key issue for culture: a recognition that there are many different cultures.Then there is the area of civic centres: approximately 15% of the civic centres in the city are managed by civic entities as citizen heritage, and those civic centres also have cultural activities that they decide on, and the city council, the municipality helps them develop the ideas put forward by the entities that manage those centres.So, if we put all those things together, we could talk about a culture of the urban commons. It is still early stages, this is still more of a concept than a reality, but the underlying idea is that in the end the density and the autonomous cultural-social fabric will be strong enough to be resilient to political changes. In other words, that you have helped to build cultural practices and communities that are strong and autonomous enough that they are not dependent on the political conjuncture. This would be ideal. A bit like the example I often cite about the housing cooperatives in Copenhagen, that there was 50% public housing in Copenhagen, and a right-wing government privatised 17% of that public housing, but it couldn’t touch the 33% of housing that was in the hands of co-operatives. Collective social capital has been more resilient than state assets: the latter is more vulnerable to changes in political majorities.AA<ul>: You also speak of situated culture which I think is very important: setting it in time and space. Now Facebook has announced it is coming to Barcelona so the Barcelona brand is going to be a brand that includes Facebook and its allies. But your conception of a situated culture is more about a culture where social innovation, participation, popular creativity in the community are very important…</ul>JS : Yes, it seems contradictory. In fact what you’re asking is the extent to which it makes sense to talk about situated culture in an increasingly globalized environment which is more and more dependent on global platforms. I believe that tension exists and conflict exists, this is undeniable, the city is a zone of conflict, therefore, the first thing we have to accept is that the city is a battleground between political alternatives with different cultural models. It is very difficult for a city council to set out univocal views of a cultural reality that is intrinsically plural. Talking about situated culture is an attempt to highlight the significance of the distinguishing factors that Barcelona possesses in its cultural production. This does not mean that this situated culture should be a strictly localist culture – a situated culture does not mean a culture that cuts off global links – it is a culture that relates to the global on the basis of its own specificity. What is most reprehensible from my point of view are cultural dynamics that have a global logic but that can just as well be here or anywhere else. And it’s true that the platforms generate this. An example: the other day the former minister of culture of Brazil, Lluca Ferreira, was here and talked about a program of living culture they developed, and they posted a photograph of some indigenous people where the man wore something that covered his pubic parts but the woman’s breasts were naked. So Facebook took the photograph off the site, and when the Minister called Facebook Brazil to say ‘what is going on?’, they told him that they didn’t have any duty towards the Brazilian government, that the only control over them was from a judge in San Francisco and that, therefore, if the judge in San Francisco forced them to put the photograph back, they would put it back, otherwise they wouldn’t have to listen to any minister from Brazil or anywhere else. In the end, there was a public movement of protest, and they put the photo back. The same thing happened here a few days ago, a group from a municipal theatre creation factory put up a poster with a man’s ass advertising a play by Virginia Wolff and Facebook took their entire account off the net – not just the photograph, they totally removed them from Facebook. And here too Facebook said that they are independent and that only the judge from San Francisco and so on. I believe that this is the opposite of situated culture because it is a global cultural logic, but at the same time it allows itself to be censored in Saudi Arabia, in China, that is to say it has different codes in each place. So to speak of situated culture means to speak of social transformation, of the relationship between culture and social transformation situated in the context in which you are working. But at the same time to have the will to dialogue with similar processes that exist in any other part of the world and that is the strength of a situated culture. And those processes of mutuality, of hybridization, that can happen when you have a Pakistani community here, you have a Filipino community, you have a Chinese community, you have a Gypsy community, you have an Italian community, you have an Argentinean community: they can be treated as typical folkloric elements in a theme park, or you can try to generate hybridization processes. Now at the Festival Grec this year there will be poetry in Urdu from the Pakistanis, there will be a Filipino theatre coming and a Filipino film fest at the Filmoteca – and this means mixing, situating, the cultural debate in the space where it is happening and trying to steep it in issues of cultural diversity. What I understand is that we need to strive for a local that is increasingly global, that this dialogue between the local and the global is very important.AA<ul>: Returning to social innovation and popular creativity, social innovation is also a concept taken up pretty much everywhere: how is it understood here? Taking into account that in the world of the commons, Catalonia, and especially Barcelona, is very well known for its fablabs, which are also situated in this new era. How then do you understand social innovation and how do you see the relationship between education and social innovation?</ul>JS : What I am trying to convey is that the traditional education system is doing little to prepare people and to enhance inclusive logics in our changing and transforming society, so in very broad lines I would say that if health and education were the basic redistributive policies of the 20th century, in the 21st century we must incorporate culture as a basic redistributive policy. Because before, the job market had very specific demands for the education sector: it knew very well what types of job profiles it needed because there was a very Taylorist logic to the world of work – what is the profile of a baker, of a plumber, of a miller? How many years you have to study for this kind of work. There is now a great deal of uncertainty about the future of the labour market, about how people will be able to work in the future and the key words that appear are innovation, creativity, entrepreneurship, flexibility, ability to understand a diverse world, teamwork , being open to new ideas: this has little to do with traditional educational profiles, but it has much to do with culture, with things that allow you to acquire that backpack of basic tools that will help you navigate in a much more uncertain environment. And for me, to find the right connection between culture and education is very important because it allows the educational system to constantly transform itself by taking advantage of the creative potential of an environment that is much more accessible now than before because of new technologies, and therefore to make the transition from a deductive system where there is a teacher who knows and tells people what they need to know – to an inductive system: how do we explore what we need to know in order to be able to act. And that more inductive, more experimental logic has to do with creativity whereas the traditional education system didn’t postulate creativity, it postulated your ability to learn what someone else had decided you needed to study. It’s art, it is culture that allows you to play in that field much more easily … Translated from Spanish by Nancy Thede.1 Joan Subirats is Commissioner for culture in the city government of Barcelona led by the group Barcelona en comu. He is also professor of political science at the Universitat autonoma de Barcelona and founder of the Institute on Governance and Public Policy.2 « Salvara la cultura a las ciudades? », La Vanguardia (Barcelona), Culturals supplement, 12 May 2018, pp. 20-21. https://www.lavanguardia.com/cultura/20180511/443518454074/cultura-ciudadesbarcelona-crisis.html3 Nancy Fraser, « A Triple Movement », New Left Review 81, May-June 2013. Published in Spanish in Jean-Louis Laville and José Luis Coraggio (Eds.), La izquierda del siglo XXI. Ideas y diálogo Norte-Sur para un proyecto necesario Icaria, Madrid 2018.4 Festival Grec, an annual multidisciplinary festival in Barcelona, now in its 42nd year. It is named for the Greek Theatre built for the 1929 Universal Exhibition in Barcelona: http://lameva.barcelona.cat/grec/en/.5 Barcelona’s annual ‘Festival of Festivals’ begins on Sept 24, day of Our Lady of Mercy, a city holiday in Barcelona. It especially highlights catalan and barcelonian cultural traditions and in recent years has especially featured neighbourhood cultural activities like street theatre. See: https://en.wikipedia.org/wiki/La_Mercè.nnual ‘Festival of Festivals’ begins on Sept 24, day of Our Lady of Mercy, a city holiday in Barcelona. It especially highlights catalan and barcelonian cultural traditions and in recent years has especially featured neighbourhood cultural activities like street theatre. See: https://en.wikipedia.org/wiki/La_Mercè.)
Chargement/Site + (<blockquote>E … <blockquote>Entrevue avec Joan Subirats(1) par Alain Ambrosi Mai 2018 </blockquote><blockquote>Joan Subirats est commissaire à la culture de la ville de Barcelone, dirigée par le groupe Barcelona en comu. Il est également professeur de sciences politiques à l’Universitat autonoma de Barcelona et fondateur de l’Institut sur la gouvernance et les politiques publiques (IGOP). Dans cette interview en anglais, il présente les enjeux de la politique culturelle pour la municipalité de Barcelone actuellement dirigée par Barcelona en Comù.</blockquote><figure style="width: 800px" class="wp-caption alignleft"><img decoding="async" loading="lazy" class="size-full" src="https://s1.qwant.com/thumbr/0x380/b/4/cf4cf4f48af794bc54dc5384e88975c9e7cd020dbccf80dc35882a989230be/joan%20subirats.jpg?u=http%3A%2F%2Fwww.fepsu.es%2Fimage%2Fjoan%2520subirats.jpg&q=0&b=1&p=0&a=1" alt="Joan Subirats (UAB) Conferencia FEPSU 2016" width="800" height="400" /><figcaption class="wp-caption-text">Joan Subirats (UAB) Conferencia FEPSU 2016</figcaption></figure>AA<ul>: In your recent article in La Vanguardia(2), you set out a framework for a cultural policy, you refer to putting into practice the key community values that should underpin that policy… Maybe we could start there?</ul>JS: For me, whereas in the 20th century the defining conflict was between freedom and equality – and this marked the tension between right and left throughout the 20th century because in a way this is the frame in which capitalism and the need for social protection evolved together with the commodification of life while at the same time the market called for freedom – ie: no rules, no submission. But the need for protection demanded equality. But in the 21st century there is rejection of the notion of protection linked to statism: Nancy Fraser published an article(3) in the New Left Review, it is a re-reading of Polanyi and she claims that this double movement between commodification and protection is still valid, but that the State-based protection typical of the 20th century, where equality is guaranteed by the State, clashes since the end of the 20th century with the growing importance of heterogeneity, diversity and personal autonomy. Therefore, if in order to obtain equality, we have to be dependent on what the State does, this is going to be a contradiction…. So we could translate those values that informed the definition of policies in the 20th century, in 21st century terms they would be the idea of freedom (or personal autonomy, the idea of empowerment, not subjection, non-dependence) and at the same time equality, but no longer simply equality of opportunities but also equality of condition because we have to compensate for what is not the same (equal) in society. If you say « equal opportunities », that everyone has access to cultural facilities, to libraries, you are disregarding the fact that the starting conditions of people are not the same, this is the great contribution of Amartya Sen, no? You have to compensate for unequal starting situations because otherwise you depoliticize inequality and consider that inequality is the result of people’s lack of effort to get out of poverty. So equality yes, but the approach is different. And we must incorporate the idea of diversity as a key element in the recognition of people and groups on the basis of their specific dignity. That seems easy to say, but in reality it is complicated, especially if you relate it to culture, because culture has to do with all these things: it has to do with the construction of your personality, it has to do with equal access to culture just as cultural rights and culture have to do with the recognition of different forms of knowledge and culture – canonical culture, high culture, popular culture, everyday culture, neighbourhood culture … So for me, a cultural policy should be framed within the triple focus of personal autonomy, equality and diversity. And this is contradictory, in part, with the cultural policies developed in the past, where there is usually confusion between equality and homogeneity. In other words, the left has tended to consider that equality meant the same thing for everyone and that is wrong, isn’t it?, because you are confusing equality with homogeneity. The opposite of equality is inequality, the opposite of homogeneity is diversity. So you have to work with equality and diversity as values that are not antagonistic, but can be complementary. And this is a challenge for public institutions because they do not like heterogeneity, they find it complicated because it is simpler to treat everyone the same, as the administrative law manual used to prescribe `indifferent efficiency’: it is a way of understanding inequality as indifference, right?AA<ul>: In your article you also talk about the opposition between investing in infrastructures versus creating spaces and environments that are attractive to creators and you put an emphasis on the generation of spaces. What is being done, what has been done, what could be done about this?</ul>JS : In Barcelona we want to ensure that the city’s cultural policies do not imply producing culture itself, but rather to try to influence the values in the production processes that already exist, in the facilities, in the cultural and artistic infrastructures: the role of the city council, of the municipality, is not so much to produce culture as to contribute to the production of culture. Which is different, helping to produce culture…. Obviously, the city council will give priority to those initiatives that coincide with the values, with the normative approach that we promote. There are some exceptions, for example, the Grec festival in Barcelona(4) in July, or the Mercé(5), which is the Festa Mayor, where the city council does in fact subsidize the production of culture, so some productions are subsidised but generally what we have is a policy of aid to creators. What is being done is that 11 creative factories (fablabs) have been built, these are factories with collectives that manage them chosen through public tenders. There are now 3 factories of circus and visual arts, 2 factories of dance creation, one factory of more global creation housed at Fabra & Coats, 3 theatre factories and 2 visual arts and technology sites. So there are 11 factories of different sorts and there are plans to create others, for example in the field of feminist culture where we are in discussion with a very well consolidated group : normally all these creative factories have their management entrusted to collectives that already become highly consolidated in the process of creation and that need a space to ensure their continuity. Often the city council will cede municipal spaces to these collectives, sometimes through public competitions where the creators are asked to present their project for directing a factory. This is one aspect. Another aspect is what is called living culture, which is a programme for the promotion of cultural activities that arise from the community or from collectives in the form of cooperatives and this is a process of aid to collectives that are already functioning, or occasionally to highlight cultural activities and cultural dynamics that have existed for a long time but have not been dignified, that have not been valued, for example the Catalan rumba of the Gypsies, which is a very important movement in Barcelona that emerged from the gypsy community of El Raval, where there were some very famous artists like Peret. There we invested in creating a group to work on the historical memory of the rumba, looking for the roots of this movement, where it came from and why. Then some signposts were set up in streets where this took place, such as La Cera in El Raval, where there are two murals that symbolise the history of the Catalan rumba and the gypsy community in this area so that this type of thing is publicly visible. That is the key issue for culture: a recognition that there are many different cultures.Then there is the area of civic centres: approximately 15% of the civic centres in the city are managed by civic entities as citizen heritage, and those civic centres also have cultural activities that they decide on, and the city council, the municipality helps them develop the ideas put forward by the entities that manage those centres.So, if we put all those things together, we could talk about a culture of the urban commons. It is still early stages, this is still more of a concept than a reality, but the underlying idea is that in the end the density and the autonomous cultural-social fabric will be strong enough to be resilient to political changes. In other words, that you have helped to build cultural practices and communities that are strong and autonomous enough that they are not dependent on the political conjuncture. This would be ideal. A bit like the example I often cite about the housing cooperatives in Copenhagen, that there was 50% public housing in Copenhagen, and a right-wing government privatised 17% of that public housing, but it couldn’t touch the 33% of housing that was in the hands of co-operatives. Collective social capital has been more resilient than state assets: the latter is more vulnerable to changes in political majorities.AA<ul>: You also speak of situated culture which I think is very important: setting it in time and space. Now Facebook has announced it is coming to Barcelona so the Barcelona brand is going to be a brand that includes Facebook and its allies. But your conception of a situated culture is more about a culture where social innovation, participation, popular creativity in the community are very important…</ul>JS : Yes, it seems contradictory. In fact what you’re asking is the extent to which it makes sense to talk about situated culture in an increasingly globalized environment which is more and more dependent on global platforms. I believe that tension exists and conflict exists, this is undeniable, the city is a zone of conflict, therefore, the first thing we have to accept is that the city is a battleground between political alternatives with different cultural models. It is very difficult for a city council to set out univocal views of a cultural reality that is intrinsically plural. Talking about situated culture is an attempt to highlight the significance of the distinguishing factors that Barcelona possesses in its cultural production. This does not mean that this situated culture should be a strictly localist culture – a situated culture does not mean a culture that cuts off global links – it is a culture that relates to the global on the basis of its own specificity. What is most reprehensible from my point of view are cultural dynamics that have a global logic but that can just as well be here or anywhere else. And it’s true that the platforms generate this. An example: the other day the former minister of culture of Brazil, Lluca Ferreira, was here and talked about a program of living culture they developed, and they posted a photograph of some indigenous people where the man wore something that covered his pubic parts but the woman’s breasts were naked. So Facebook took the photograph off the site, and when the Minister called Facebook Brazil to say ‘what is going on?’, they told him that they didn’t have any duty towards the Brazilian government, that the only control over them was from a judge in San Francisco and that, therefore, if the judge in San Francisco forced them to put the photograph back, they would put it back, otherwise they wouldn’t have to listen to any minister from Brazil or anywhere else. In the end, there was a public movement of protest, and they put the photo back. The same thing happened here a few days ago, a group from a municipal theatre creation factory put up a poster with a man’s ass advertising a play by Virginia Wolff and Facebook took their entire account off the net – not just the photograph, they totally removed them from Facebook. And here too Facebook said that they are independent and that only the judge from San Francisco and so on. I believe that this is the opposite of situated culture because it is a global cultural logic, but at the same time it allows itself to be censored in Saudi Arabia, in China, that is to say it has different codes in each place. So to speak of situated culture means to speak of social transformation, of the relationship between culture and social transformation situated in the context in which you are working. But at the same time to have the will to dialogue with similar processes that exist in any other part of the world and that is the strength of a situated culture. And those processes of mutuality, of hybridization, that can happen when you have a Pakistani community here, you have a Filipino community, you have a Chinese community, you have a Gypsy community, you have an Italian community, you have an Argentinean community: they can be treated as typical folkloric elements in a theme park, or you can try to generate hybridization processes. Now at the Festival Grec this year there will be poetry in Urdu from the Pakistanis, there will be a Filipino theatre coming and a Filipino film fest at the Filmoteca – and this means mixing, situating, the cultural debate in the space where it is happening and trying to steep it in issues of cultural diversity. What I understand is that we need to strive for a local that is increasingly global, that this dialogue between the local and the global is very important.AA<ul>: Returning to social innovation and popular creativity, social innovation is also a concept taken up pretty much everywhere: how is it understood here? Taking into account that in the world of the commons, Catalonia, and especially Barcelona, is very well known for its fablabs, which are also situated in this new era. How then do you understand social innovation and how do you see the relationship between education and social innovation?</ul>JS : What I am trying to convey is that the traditional education system is doing little to prepare people and to enhance inclusive logics in our changing and transforming society, so in very broad lines I would say that if health and education were the basic redistributive policies of the 20th century, in the 21st century we must incorporate culture as a basic redistributive policy. Because before, the job market had very specific demands for the education sector: it knew very well what types of job profiles it needed because there was a very Taylorist logic to the world of work – what is the profile of a baker, of a plumber, of a miller? How many years you have to study for this kind of work. There is now a great deal of uncertainty about the future of the labour market, about how people will be able to work in the future and the key words that appear are innovation, creativity, entrepreneurship, flexibility, ability to understand a diverse world, teamwork , being open to new ideas: this has little to do with traditional educational profiles, but it has much to do with culture, with things that allow you to acquire that backpack of basic tools that will help you navigate in a much more uncertain environment. And for me, to find the right connection between culture and education is very important because it allows the educational system to constantly transform itself by taking advantage of the creative potential of an environment that is much more accessible now than before because of new technologies, and therefore to make the transition from a deductive system where there is a teacher who knows and tells people what they need to know – to an inductive system: how do we explore what we need to know in order to be able to act. And that more inductive, more experimental logic has to do with creativity whereas the traditional education system didn’t postulate creativity, it postulated your ability to learn what someone else had decided you needed to study. It’s art, it is culture that allows you to play in that field much more easily … Translated from Spanish by Nancy Thede.1 Joan Subirats is Commissioner for culture in the city government of Barcelona led by the group Barcelona en comu. He is also professor of political science at the Universitat autonoma de Barcelona and founder of the Institute on Governance and Public Policy.2 « Salvara la cultura a las ciudades? », La Vanguardia (Barcelona), Culturals supplement, 12 May 2018, pp. 20-21. https://www.lavanguardia.com/cultura/20180511/443518454074/cultura-ciudadesbarcelona-crisis.html3 Nancy Fraser, « A Triple Movement », New Left Review 81, May-June 2013. Published in Spanish in Jean-Louis Laville and José Luis Coraggio (Eds.), La izquierda del siglo XXI. Ideas y diálogo Norte-Sur para un proyecto necesario Icaria, Madrid 2018.4 Festival Grec, an annual multidisciplinary festival in Barcelona, now in its 42nd year. It is named for the Greek Theatre built for the 1929 Universal Exhibition in Barcelona: http://lameva.barcelona.cat/grec/en/.5 Barcelona’s annual ‘Festival of Festivals’ begins on Sept 24, day of Our Lady of Mercy, a city holiday in Barcelona. It especially highlights catalan and barcelonian cultural traditions and in recent years has especially featured neighbourhood cultural activities like street theatre. See: https://en.wikipedia.org/wiki/La_Mercè.nnual ‘Festival of Festivals’ begins on Sept 24, day of Our Lady of Mercy, a city holiday in Barcelona. It especially highlights catalan and barcelonian cultural traditions and in recent years has especially featured neighbourhood cultural activities like street theatre. See: https://en.wikipedia.org/wiki/La_Mercè.)
Chargement/Site + (<blockquote>A must read ! & … <blockquote>A must read !</blockquote>PM Press has published the last book of Peter Linebaugh: <a href=" http://ift.tt/O62hZa ">Stop, Thief: The Commons, Enclosures, and Resistance</a>. with chapters on Karl Marx, the Luddites, William Morris, Thomas Paine, indigenous peoples, is scheduled for March 1, but it is already available in ibook also … author of Magna Carta which can be found in the introduction of<a href="http://ift.tt/AmSWqc"> Libres Savoirs </a>.Note that 2015 will be the 800th anniversary of the signing of the Magna Carta in Britain. It is a date to commemorate in 2015, while the same year will take place the COP 21 climate negotiations, the MDGs and probably, at the same time will happen the end of the negotiation of the transatlantic agreement (TAFTA). and probably, at the same time will happen the end of the negotiation of the transatlantic agreement (TAFTA). )