Speaker 1: Hello, and welcome to it could happen here once again
Speaker 1: hosted by myself and Drew. As you know, we talked
Speaker 1: about whatever. We've entered a new year, so you know,
Speaker 1: happy new year. By the way, James, I don't think
Speaker 1: I told you. Oh yeah, happy new year. Yeah. The
Speaker 1: what I've in question this time is carrying over from
Speaker 1: some of the discussions we had in the previous year,
Speaker 1: because you know, time moves forward. Uh, and with time
Speaker 1: moving forward, how puts in? It becomes increasingly necessary, very
Speaker 1: very necessary to interrogate into uproot a lot of the
Speaker 1: classical capitalist ideas embedded in our world. An ideology, for example,
Speaker 1: it just won't die, that idea of development, despite as
Speaker 1: many critics over the past few decades, despite the colonizing
Speaker 1: and post clear nations, people of those nations, you know,
Speaker 1: rallying against such projects development due to the harms they've
Speaker 1: caused socially, environments and otherwise, this ideology, this idea of development,
Speaker 1: just won't die. Um. But here we are, and I
Speaker 1: think at least here in this podcast, among the audience
Speaker 1: of this podcast, we can agree that the time has
Speaker 1: come for some kind of alternate. Maybe some kind of
Speaker 1: alternative can happen here, you know, a different view, a
Speaker 1: new path you all recurrently have and stage right when Vivie,
Speaker 1: are you familiar with the concept, I'm not, Actually no
Speaker 1: fun to learn about it, all right? Well fantastic, So
Speaker 1: you could ask anything any questions you have about it
Speaker 1: as I go along. So a lot of the early
Speaker 1: concepts related to this idea of gen Vivie arose in
Speaker 1: reaction to the classical economic development strategies that have ripped
Speaker 1: through communities in their environments. I'm talking, of course about
Speaker 1: acts of inclosure, prioritization, new life, new liberalization, economic imperialisms
Speaker 1: and so forth. Capitalism and its element basically government projects
Speaker 1: that lying the pockets of politicians and bureaucrats, development banks,
Speaker 1: quote and quote that really never seem to fund the
Speaker 1: people directly. When Revered draws from this heritage, a heritage
Speaker 1: of indigenous communities, uh, particularly in South America. In some cultures,
Speaker 1: they have no concepts analogous to the modern western capitalist
Speaker 1: concept of development. Of course, moderness and courts. There's no
Speaker 1: concept of a linear life, a linear time, even with
Speaker 1: a form and subsequent state. And so the idea of
Speaker 1: underdevelopment and development of primitive and advance just does not
Speaker 1: mesh with that ontology. And all these these concepts of
Speaker 1: wealth and poverty, no are they are necessarily concepts of
Speaker 1: wealth and poverty as we understand them based on the
Speaker 1: accumulation lack of material good. I've said when Revere probably
Speaker 1: a dozen times by now. The question is what is
Speaker 1: when revere? In Latin America, the concept of ween vivere
Speaker 1: or good life or good living provides new alternatives to development. Um.
Speaker 1: And it's very honest to you. I feel like I
Speaker 1: feel like it's something that we should have been working
Speaker 1: on for a really long time. UM. You know, like
Speaker 1: me personally, I don't know what you James, but I
Speaker 1: really care about GDP growth or increase in return on investment.
Speaker 1: You know, I care about living a good life. I
Speaker 1: care about gen vivere. And so I think the name
Speaker 1: of the philosophy, it's from the name of the concept
Speaker 1: itself automatically gets you to ask the question what is
Speaker 1: a good life? And the answer, the beauty of the
Speaker 1: answer is that you decide that I decide, that we
Speaker 1: decide that our communities decide that collaboratively. The good life
Speaker 1: is not some sort of policy for poosal or government
Speaker 1: project or development initiative for imposition. The good life is
Speaker 1: a pluralistic concept. Is when nos confervas. It's a different
Speaker 1: ways of living well together. It's not a single homogeneous
Speaker 1: or unrealizable good life. It's not like this single homogeneous
Speaker 1: pursuit of profit that our entire system is built around.
Speaker 1: Now now, the good life breen Vere, it's more about
Speaker 1: people living well together in a community, in different communities,
Speaker 1: living well together at individuals and communities, living well with nature.
Speaker 1: And that these concepts sound familiar, it's because you know,
Speaker 1: you must have heard it from other places. It's a
Speaker 1: it's a trend we're starting to see around the world
Speaker 1: in this twenty one century and even prior to then. Uh,
Speaker 1: these ideas are sully game one or esteem as time
Speaker 1: goes on. Um, you know, the ideas present in social ecology,
Speaker 1: the idea is present in various animals to ontologies, and
Speaker 1: they're really being or to the forefront in this time
Speaker 1: because we need them now more than ever. Despite efforts
Speaker 1: of Western forces primarily to erase and to redact and
Speaker 1: to confine these ideas and these concepts of the realm
Speaker 1: of irrelevance or backwardsness or superstition they endure in sometimes
Speaker 1: new forms, as with gen Vivere. What view is about
Speaker 1: quality of life but also also the idea that quality
Speaker 1: of life will well being as individuals. It's only possible
Speaker 1: within a community. The community which as I mentioned includes
Speaker 1: the floor and floor that surround us and in many
Speaker 1: ways that can be interpreted, which is the real beauty
Speaker 1: of it. So as a concept, you can look at
Speaker 1: gen Vivie. It's a two word phrase and it's also
Speaker 1: a double barrel of a concept, the two for one
Speaker 1: package of both criticism of the classical western capitalist notion
Speaker 1: of development and an alternative to that. You're a centric
Speaker 1: tradition put onto indigenous traditions plural, and so that two
Speaker 1: for one package within that, and you can really unpack
Speaker 1: that package and see that you know, you see the
Speaker 1: idea of the same sort of basis that the growth
Speaker 1: is getting its critique from the same sort of ideas
Speaker 1: being shared. And in terms of alternatives, when you look
Speaker 1: into Interviewer, you sort of see the anarchic bent that
Speaker 1: has become ever more present in new political imaginations over
Speaker 1: the past few years. At least it feels that way
Speaker 1: to me. That's um that sort of community oriented, autonomy oriented,
Speaker 1: liberatory deculding oriented mindset is becoming more and more prevalent.
Speaker 1: Of course, I could be you know, my own Internet
Speaker 1: biases and algorithms present to me what I want to see.
Speaker 1: But I would like to think that more and more
Speaker 1: people exploring these ideas. Yeah, it is hard to say
Speaker 1: his n because I feel the same way, Like, am
Speaker 1: I am I seeing whatever? It's like, Oh, there's these
Speaker 1: new institutes and initiatives and programs and movements. It's so
Speaker 1: amazing all these things are developing. And then like you
Speaker 1: talk to somebody who is not like in this fair
Speaker 1: and they haven't heard of any of it. Yeah, you know,
Speaker 1: it's like they don't think anarchism means, like, I don't know,
Speaker 1: throwing a breakthrough a window like that is the whole ideology.
Speaker 1: And yeah, I don't know. We can hope, we can hope,
Speaker 1: we can hope. I would like to think it's getting
Speaker 1: more prominance, but we can only hope. And so like
Speaker 1: so like anarkis are too keen on you know, necessarily
Speaker 1: submitting to earn as some sense that's like Google vote
Speaker 1: sens or some kind um. But I would like to
Speaker 1: think that anarchic ideas. Um. I mean, and all the
Speaker 1: exploration that I've done of um various parts of the world. However,
Speaker 1: you know, shallow my expliration has been so far. Um,
Speaker 1: I just I see it could be my anarchist tinted
Speaker 1: glasses seeing anarchic principles and everything. But I see it
Speaker 1: in certain practices, in sign ideologies and sign ideas and
Speaker 1: you know, ways of living. And I think gen vere
Speaker 1: is a sort of a recognition of that in one sense,
Speaker 1: as there is no single gen vivere right, there is
Speaker 1: no single good life you know, I might want. For example,
Speaker 1: my beIN view might look like sailing the Caribbean Sea, um,
Speaker 1: you know, touching down in various isylins and exploring the
Speaker 1: ecology therein. Or my good life it look like a
Speaker 1: more settled sort of homestead existence. Um. What sort of
Speaker 1: a fusion of urban and rural living. Uh, sort of
Speaker 1: a good ending for the suburbs, way able to live
Speaker 1: in a walkable sort of environment and community that is
Speaker 1: both not too far from you know, the goings on
Speaker 1: of human social interaction, but also very much rooted and
Speaker 1: connected with, um, what's happening in the natural world. But
Speaker 1: I mean, what might yr good life your bend Revere
Speaker 1: look like James. Yeah, that's interesting, isn't it. I think, Uh,
Speaker 1: you know, I grew up in a countryside, so it's
Speaker 1: light the idea of living in a rural area and
Speaker 1: still having community and having like that, being lives to nature,
Speaker 1: and still also being close to people who I care
Speaker 1: about and being able to look after each other. I
Speaker 1: think it's interesting how often, like at least the sort
Speaker 1: of set like colonial concept of rural life or the
Speaker 1: construct of rural life I guess in America is like, oh,
Speaker 1: rugged individualist, m being on your own one In fact,
Speaker 1: like living in the countryside, people have look after one another. Yeah, exactly, exactly.
Speaker 1: We maintain this kind of this this false idea that
Speaker 1: it's you against see against the elements and crushing nature
Speaker 1: and subjecting it to your will and all this stuff. Yeah,
Speaker 1: And I think that's there's something interesting about. At least
Speaker 1: people have spoken to um in various circles and stuff.
Speaker 1: I want to ask them, you know, what is your
Speaker 1: ideal life? What is your good life? I don't necessarily
Speaker 1: say when Revie, I just asked them, you know, what
Speaker 1: do you want? Um? And you dig into it, you
Speaker 1: asked him a couple of problem questions and people. Despite
Speaker 1: ben Revere being a pluralistic concept, people tend to generally
Speaker 1: want similar things, and so it sort of begs the question, like,
Speaker 1: why we in this situation? Please please, you know, because
Speaker 1: like everyone says, well, you know, I want like an
Speaker 1: involved community, and I want like I want to be
Speaker 1: able to like grow my plans, and I also want
Speaker 1: to be able to do my arts and uh, you know,
Speaker 1: enjoy my time of people and do a bit of
Speaker 1: travel and not work my whole life and that kind
Speaker 1: of thing. People of course phrase it and frame it
Speaker 1: in certain ways, and so that's why I asked the
Speaker 1: proving questions. Because I might initially say, oh, well, like
Speaker 1: I want to retire early. I want to really dig
Speaker 1: into that means it's like I don't want to spend
Speaker 1: my whole life working, you know. Or they might say
Speaker 1: something like, um, you know, I want to I want
Speaker 1: to travel a lot. So I want to like start
Speaker 1: a business. When you ask them what kind of business
Speaker 1: they want to start, why they want to start a business,
Speaker 1: it really comes down to I want autonomy. I want
Speaker 1: flexibility in my label. I want control of my own
Speaker 1: labor kind of thing, like, yes, of course they are
Speaker 1: people who have they couldn't qute entrepreneurial spirit who want
Speaker 1: to just be at the top of the food chain.
Speaker 1: But then I think mostly entrepreneurs, they couldn't qut entrepreneurs
Speaker 1: that I've met up in people who just like, oh, well,
Speaker 1: you know, I started selling candles because I really like
Speaker 1: making candles and I wanted to share them with people,
Speaker 1: and ALUs need to make a living and I'm just
Speaker 1: passionate about it or whatever that kind of thing is.
Speaker 1: Under necessarily wanted to cruw it or whatever. They just
Speaker 1: want to be able to sustain themselves doing something that
Speaker 1: they enjoy. Yeah, it's interesting because we're always sold like
Speaker 1: every new advancing technology and in production that comes along,
Speaker 1: like these concepts you're talking about, like like working less,
Speaker 1: having community, all these things always sold as what that's
Speaker 1: going to do, right, But instead we end up working
Speaker 1: more or the same amount and instead just generating more
Speaker 1: income for a certain group of people, like we don't
Speaker 1: get any other good things. But yeah, there's there's always
Speaker 1: a carrot in whatever this kind of neoliberal capitalism that
Speaker 1: we have is, but we never get there exactly. That's
Speaker 1: the tragedy of it. Another aspect of you know, the
Speaker 1: idea of the good life is that it's not a
Speaker 1: static concept, right, It's not like we come up with
Speaker 1: this good life that's when we here where we want
Speaker 1: for ourselves. Now we etch it into stone tablets and
Speaker 1: piously here to them forever like the Ten Commandments, like nah,
Speaker 1: you know, the good life is supposed to be flexible
Speaker 1: when reviewers wo responding to your conditions, the conditions of
Speaker 1: the community or ecology, etcetera, and really redefine and what
Speaker 1: it means to to live a good life continuously, you know,
Speaker 1: in response to change in circumstances, because you know, changes life. Um.
Speaker 1: Of course, not is this idea to gut life quote
Speaker 1: unquote backward concept so problematic frame in and of itself,
Speaker 1: but um, sometimes you have to use problematic shortcuts to
Speaker 1: community yates um effectively. But the idea of when reviewer
Speaker 1: is not like an invitation to return to some idea
Speaker 1: like past or ide like non past, you know, like
Speaker 1: non existent world that people are sort of mentally constructed,
Speaker 1: as in the case of a lot of the romanticization
Speaker 1: you see on social media UM and video. Is not
Speaker 1: like some kind of religion with its own rules and functions.
Speaker 1: But it's and it's not Also it's not imposing that
Speaker 1: you must become a home insteader or a forager, you
Speaker 1: must live in a rural community to live a good life.
Speaker 1: There's more possibilities yet unrealized. UM. And it should be
Speaker 1: something that is, it should be considered something that is
Speaker 1: undergoing a constant construction and reproduction process. And that's I
Speaker 1: think way of the global potential that when videalize UM.
Speaker 1: You know, that's why I think there's viral potential for it.
Speaker 1: I mean, of course, when you look at a lot
Speaker 1: of things that end up dominating the social media news cycle,
Speaker 1: it's a lot of negativity UM dominating current discourse right now,
Speaker 1: I think is the topic of masculinity and UM, particularly
Speaker 1: the prevalence of ah Andrew teats and you know, UM,
Speaker 1: you also have the constantly bubbling under the surface existence
Speaker 1: of in cells UM and so and then you go
Speaker 1: on TikTok. I don't know if you go on TikTok, James,
Speaker 1: I don't know. That's the point I was good for
Speaker 1: It's just like anymore, Yeah, I should have made that decision,
Speaker 1: But I mean I kind of like TikTok because Um,
Speaker 1: I don't know how other people are curiates in their
Speaker 1: their fo you pages, but by four you pages UM
Speaker 1: a place I enjoy being out a bit too much,
Speaker 1: which is why I have like limits on my phone
Speaker 1: to prevent me from staying on TikTok for too long.
Speaker 1: But yeah, it's a place that I enjoy. And you
Speaker 1: see a lot of trends come and go on TikTok
Speaker 1: right now. The big thing is like Niche stock and
Speaker 1: core core um, which I know is is probably Greek
Speaker 1: to you, yes, um, but in that general ve and
Speaker 1: if you were to see what those trends who, I
Speaker 1: think you get a sense when I'm talking about Niche
Speaker 1: Shock and Coco and then as well, so it seems
Speaker 1: to be an attempt to um rebrand the idea of
Speaker 1: Sigma um and the Sigma meal. It started off as
Speaker 1: a very you know, patriarchical thing. And then I've seen
Speaker 1: a couple of different creators who who didn't a sort
Speaker 1: of an ironic or a post ironic sense um as
Speaker 1: a sort of a meme because it became a meme
Speaker 1: to make fun of people who take it seriously. Um.
Speaker 1: And then from that that sort of mumification of it,
Speaker 1: people said, reclaimed the tomb um. And then it became
Speaker 1: a sort of you see, um, you see like a
Speaker 1: video where a guy um does something polite or something,
Speaker 1: you know, shiver us something kind and then the comments
Speaker 1: are like, um, typical sigma to you, true sigma, this
Speaker 1: is what true signal looks. Kind of Um. So I
Speaker 1: think it's just a national aspect. They fluid it to
Speaker 1: you the internet, the fickleness of the Internet, because I'm
Speaker 1: sure they're still they have mi misogynistic Sigma people, they
Speaker 1: still exist. But then there's also people who memes themselves
Speaker 1: into a brand of Sigma. That's a kind of a
Speaker 1: way pseudo positive masculinity. It's kind of interesting. Um. I'll
Speaker 1: continue to do my TikTok anthropological research and and you know,
Speaker 1: discuss my findings as this situation develops. But in that
Speaker 1: same vein of in that vein of communification, and those
Speaker 1: are developments, I think there is a potential of wen
Speaker 1: Vivere to become a global phenomenon, to have that Google potential,
Speaker 1: to have a global reach because and then there's something
Speaker 1: in it for the people. The there's also an anti
Speaker 1: work current present in a lot of TikTok trends, so
Speaker 1: you know, it's it's something too and I can again
Speaker 1: I see there's an anti current in the TikTok trends,
Speaker 1: but those are the TikTok trends. I ain't being presented
Speaker 1: with the post ironic rebrandification or whatever. Sigma is something
Speaker 1: my for you p has given me. It's not necessarily
Speaker 1: reflective of the entirety of reality. And that's the scary
Speaker 1: part of the Internet, right, Like you're not seeing the
Speaker 1: full reality, you're seeing algorithmically produced version and skewed version
Speaker 1: of reality. Yeah. Yeah, it's interesting to me how like
Speaker 1: like most people I encounter on a daily basis will
Speaker 1: not know what will where me and marras and like
Speaker 1: if I look at my Twitter page right now, it's
Speaker 1: just all like half of it. It's in Burmese, you know,
Speaker 1: and there's lots of people I follow and that that's
Speaker 1: like my reality. But yeah, sort of then I get
Speaker 1: really frustrated when when people don't have a clue what's
Speaker 1: going on there exactly exactly, it's it's it's it's kind
Speaker 1: of tricky. It's kind of tricky because you really in
Speaker 1: terms that need really get a sense of how you know,
Speaker 1: in moments like those where you confront that in real life,
Speaker 1: it's like okay, so like my my possession of reality
Speaker 1: is like slightly skewed by the Internet, you know, yeah,
Speaker 1: in ways that I am aware and not aware of,
Speaker 1: in ways that other people are aware not aware of.
Speaker 1: So that's interesting. But back to when review, right when
Speaker 1: we here, I think is also like a path for decolonization,
Speaker 1: you know, sort of a way to let go of
Speaker 1: a lot of the Western norms and impositions and speech
Speaker 1: and dress and labor and lifestyle and knowledge and social
Speaker 1: norms and relationships and ceteral and adopting ways of life
Speaker 1: that account for our cultures and conditions free of those
Speaker 1: mental by I think that it's the power of when review.
Speaker 1: So I guess another question arises, who or where or
Speaker 1: when did when review come from? And so the radical
Speaker 1: questioning that birthed when Revere was made possible within several
Speaker 1: indigenous traditions in South America, which, as I said, culturally
Speaker 1: lacked can can steps of developmental progress. And so the
Speaker 1: contribution of indigenous knowledge brend Revere continues to be the
Speaker 1: sort of critical threat associated values and experiences and practices
Speaker 1: and worldviews of interview already existed in some form before
Speaker 1: the arrival of Um European conquistadors, but they were of
Speaker 1: the process of qualization, silenced and marginalized, and even openly opposed.
Speaker 1: Rendverea is part of a long legacy, long quest along
Speaker 1: pursuits of alternative lifestyles forged from the passionate battles of
Speaker 1: indigenous peoples and nations seeking new ways of life, seeking
Speaker 1: freedom from the Latin America and the quintessential Latin American
Speaker 1: oli called nation state. Brutish is of course rooted and
Speaker 1: clunealism and neo liberalism. And so we are seeing through
Speaker 1: bend Revere within Renverea side of and review. Adjacent to
Speaker 1: review um utopias in the making, the imagination, the imagining
Speaker 1: of utopias of the Andes and of the Amazon that
Speaker 1: are shaping discourse, are shaping political projects that are shaping
Speaker 1: social and cultural and economic practice. The good life in
Speaker 1: review is not something that is unique to Latin America.
Speaker 1: Of course, it has been practiced many different epochs and
Speaker 1: regions of this Earth. It's been known by many different names.
Speaker 1: The concept has been known by many different names in Ecuador,
Speaker 1: it's known as suma um, which is a Quechua wording
Speaker 1: for a fullness of life and community together with the
Speaker 1: persons in nature and believia the Aymara concept for it
Speaker 1: is called suma kamana in the Mapuche in Chile, and
Speaker 1: the Guarani in Paraguay, and the Coda and Panama, the
Speaker 1: Shua Naqua and Ecuadorian Amazon, the Maya and Guatemala and
Speaker 1: Chiapas Mexico, and of course the African too Ubuntu and
Speaker 1: the Indian concept of sage. There are all these sorts
Speaker 1: of threads of what a good life for life and community,
Speaker 1: radical ecological democracy and community. All of these sort of
Speaker 1: concepts sort of threaded within developing dif front in different
Speaker 1: forms in different contexts. However, UM the concept has also
Speaker 1: been adopted in some sense by certain states, most notably
Speaker 1: Bolivia and Ecuador. Recently, Bolivia, you know, rewrote its constitution
Speaker 1: um establishing itself as a blury national state, and they've
Speaker 1: taken it to what they quality vivid bien um. They're
Speaker 1: trying to basically propose economic model that accommodates various diverse
Speaker 1: cultural origins. In Ecuador, UM the conceptual freework is a
Speaker 1: be different. They take when vere and they use it
Speaker 1: as a sort of described as a set of rights,
Speaker 1: rights to shelter, to health, to education, to foods, the environment.
Speaker 1: So it's less of an ethical principle, more of a
Speaker 1: complex set of rights that are also found in Western
Speaker 1: traditions but also include, uh you know, the the right
Speaker 1: to freedom, participation, communities, to protection, and to nature. Part
Speaker 1: of that recognition of the right to nature and the
Speaker 1: fundamental rights of water has led to the banning of
Speaker 1: any form of privatization of water um, and also the
Speaker 1: promotion of leaving crude oil in Ecuadorian Amazon blew the
Speaker 1: ground um. However, I feel like I need to point
Speaker 1: out that I don't believe the state is compatible with
Speaker 1: the essence of when vie, with the practice of when
Speaker 1: year um. And so the use of those concepts and
Speaker 1: state propaganda uh in state rebranding efforts unnecessarily encouraging to me,
Speaker 1: doesn't necessarily make such dates the power gon. So they
Speaker 1: would paint themselves to be because to me, when video
Speaker 1: can only really be grassroots concepts. So I think we
Speaker 1: must be careful of fall into that trap of accepting
Speaker 1: uh you know, state propaganda on the good life um,
Speaker 1: you know, compromising the concept and allowing it to be
Speaker 1: co opted or watered down. As I previously noted, I
Speaker 1: think there's a major overlap between concept of de growth
Speaker 1: in the idea of when Revere I both agree that
Speaker 1: one of the fundmental problems is, you know, this idea,
Speaker 1: this constant commercialization of societal fabric kind of nature of
Speaker 1: criticism of capitalism, this criticism of the way that progress
Speaker 1: felt an economic growth understood and implemented um. And so
Speaker 1: they almost they sort of complement each other, right because
Speaker 1: I think of criticism people have of the growth, is
Speaker 1: it as this destructive thing, as it's negative thing, as
Speaker 1: negative freemen. And so in a sense, when Vere and
Speaker 1: the growth can sort of be coupled, the growth as
Speaker 1: the couldn't quote missile wood destructive. Well, when Vivie is
Speaker 1: you know, presenting a constructive alternative, as you know, we
Speaker 1: attempt to progress, to move away from capitalism, transitions and
Speaker 1: new systems. There's a lot to learn with have a
Speaker 1: lot we can learn from various non capitalist practices around
Speaker 1: the world. And I think gen vivere Um is a
Speaker 1: concept that really tries to look at the way is
Speaker 1: a way of harmoniously co existed as humans in our
Speaker 1: environment UM, and the way is that you know, a
Speaker 1: good life can be combined with the growth efforts. There's
Speaker 1: also a measure of fluidity present in green vivere Um
Speaker 1: that seeks balance socially, ecologically, politically, economically. UM encompasses and
Speaker 1: encompasses within that balance people, plants, and animals. There's not
Speaker 1: separate nature from society as found in classical Western dualism.
Speaker 1: And that sort of perspective is necessary if we were
Speaker 1: to move beyond the exploitation of nature for the properts
Speaker 1: of acumulating capitell that has really placed us in this
Speaker 1: mess and even in that and recognized and that we
Speaker 1: need to move beyond exploitation of nature. Baked into that
Speaker 1: because we are part of nature is a recognition that
Speaker 1: we need to take stuff exploiting humans. They need to
Speaker 1: direct and nice human beings as part of a community,
Speaker 1: that we are not just as my individuals, that we
Speaker 1: are in communities, that we must be part of community used,
Speaker 1: that our community is the people within them and the
Speaker 1: lands we are part of must cooperate in harmony. I
Speaker 1: think there's a challenge to one review of course what
Speaker 1: verea is not restricted to the countryside, but it did,
Speaker 1: it did originate there. Um. I think the challenge one
Speaker 1: review is to confront today's urban spaces very much of
Speaker 1: humanity's population lives UM, to find ways to deal with
Speaker 1: the environment respectfully and solidarity in an urban setting, to
Speaker 1: find to conceptualize a good life for and in cities.
Speaker 1: We can't exactly expect everybody to move to the countryside,
Speaker 1: nor should everybody, UM, and so we need to find
Speaker 1: ways that city life, urbanized life UM can be reconstrued structed.
Speaker 1: And so one potential sort of way that that has
Speaker 1: manifested is through the transition towns movement, which you can
Speaker 1: look more into have something that interests you, where people
Speaker 1: are basically attempting to taking truth of their communities and
Speaker 1: not to survive the challenge that is climate change and
Speaker 1: to create uh, you know, sustainable economies and ecologies. Wherefore
Speaker 1: they find themselves movements. It can be found in many
Speaker 1: different countries. You know, you might even find it in
Speaker 1: your area and your country. Look it up, um, and
Speaker 1: it has a lot in common with the concept of
Speaker 1: Wenevere Like I said, like I feel that there are
Speaker 1: selling different movements and ideas and philosophies, you know, sort
Speaker 1: of with the same ideas that seemed to be feel
Speaker 1: like they're on the rise. Ultimately, I believe wend Revere
Speaker 1: is highly ah subversive. I believe it looks not to
Speaker 1: return to the past or to uh, you know, get
Speaker 1: caught up in any kind of strict rules or positions.
Speaker 1: It seeks a good life. It seeks to oppose cleanism
Speaker 1: and its consequences, to encourage new, more sustainable ways of
Speaker 1: living drawn from old examples and models, and to really
Speaker 1: create horizontal society, a cooperative society, so develop self management
Speaker 1: instead of new forms of top down governance. UM the
Speaker 1: one that rejects both the market and the state as
Speaker 1: solutions to our issues and looks to ourselves. One that
Speaker 1: looks one that rejects the markets and the state has
Speaker 1: potential solutions and looks to ourselves. The idea of development
Speaker 1: is an almost a zombie category, as some writers have
Speaker 1: described it. It's supposed to be dead and yet it lives.
Speaker 1: And so gwen Vivere provides an opportunity to move away
Speaker 1: from developments and look towards When it recognizes that all
Speaker 1: may never create a perfect life, we can create a
Speaker 1: good life. That's it. Thanks here and that's really interesting.
Speaker 1: I like that. You can find me on YouTube at
Speaker 1: andrewids m on to dot com slash and his co
Speaker 1: Seeing Drew, and if you're so inclined, you can support
Speaker 1: me on picture dot com slash Seeing Drew. This has
Speaker 1: been Andrew at It could Happen Here, with James signing off.
Speaker 1: It could Happen here as a production of cool Zone Media.
Speaker 1: For more podcasts from cool Zone Media, visit our website
Speaker 1: cool zone media dot com, or check us out on
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Speaker 1: listen to podcasts. You can find sources for It could
Speaker 1: Happen Here, updated monthly at cool zone Media dot com
Speaker 1: slash sources. Thanks for listening.