WEBVTT - Squatting with Andrew

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<v Speaker 1>M hey everyone, and welcome to take it happen here.

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<v Speaker 1>I'm Andrew how due Channel Andrewism and today I want

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<v Speaker 1>to talk about the squatting movement. Actually, before I do that,

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<v Speaker 1>I'm joined today by my co hosts Your Cause Andrew

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<v Speaker 1>or Garrison Davis and James Stout, and I am your producer, Sophie,

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<v Speaker 1>and I am here Andrew. Please continue, Thank you, Sophie.

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<v Speaker 1>I want to talk about the squatting movement. I'm particularly

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<v Speaker 1>how people love overcome the analities of privatizing land and

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<v Speaker 1>restricting people's access to it so they could cove a

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<v Speaker 1>life for themselves. Um in this troubling world. Now, I

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<v Speaker 1>think a lot of people are at least passingly familiar

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<v Speaker 1>with the squatting movements. The political squatting movements where be

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<v Speaker 1>an anarchist, autonomous store, socialist and nature that have taken

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<v Speaker 1>place in Italy, the US, and most famously Denmark where

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<v Speaker 1>they had you know, Freetown Christiania set up. But outside

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<v Speaker 1>of the global North and much of the rest of

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<v Speaker 1>the world, squatting is just a fact of life. It

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<v Speaker 1>doesn't typically though sometimes it does have radical political ambitions.

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<v Speaker 1>So today I'm not going to be spending time discussing

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<v Speaker 1>the squatting movement in Europe or North America, but instead

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<v Speaker 1>discussing the millions of people in the world lack of

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<v Speaker 1>access to land where they can find secure shelter and

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<v Speaker 1>have turned to what has been deemed informal occupation or

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<v Speaker 1>squatting to find residents. Most specifically, I'll be discussing the Caribbean,

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<v Speaker 1>but first I need to get into some statistics. It's

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<v Speaker 1>always that kind of weird, right. In nifty only eighty

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<v Speaker 1>six cities around the world had populations of one million

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<v Speaker 1>people or more. In twenty sixteen, there were just over

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<v Speaker 1>six hundred cities that met this threshold. Over half of

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<v Speaker 1>the world's population now lives in urban areas, and nearly

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<v Speaker 1>a billion, if not a billion I asked to me

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<v Speaker 1>to be living in in fourmal settlements, mostly in the

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<v Speaker 1>urban and perry urban areas of less developed countries. I

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<v Speaker 1>don't know if any of you have read Planets of

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<v Speaker 1>the Slums by Mike Davis. I don't think I have,

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<v Speaker 1>but he he discusses this phenomenon, this explosion in urbanization,

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<v Speaker 1>and the fact that unfortunately, you know, these cities aren't

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<v Speaker 1>exactly urban Eden's They are deeply impoverished, filled with makeshift

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<v Speaker 1>and often unsafe, whether it be you know, poison us

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<v Speaker 1>or just poorly constructed or disease written dwell ends areas

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<v Speaker 1>such as their roots Quarantina, Mexico cities, Santa Cruz, Maya, Hualco,

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<v Speaker 1>Rio DeRos Favelas and Cairo is a city of the

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<v Speaker 1>dead ware, up to one million people living homes made

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<v Speaker 1>out of actual tools. Now Davis addresses the issues root cause,

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<v Speaker 1>that being post colonial neoliberal policies driven by free market

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<v Speaker 1>catholicst principles. It is yes, cities modernized in the wake

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<v Speaker 1>of the colonial era, a lot of the same zone

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<v Speaker 1>and boundaries enforced by imperial powers across racial and soce

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<v Speaker 1>economic lines were continued, so quality colonization did not really

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<v Speaker 1>take place, and did imperial rule didn't lead to a

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<v Speaker 1>magical increase in equality e galitianism. It's just post colonial

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<v Speaker 1>rulers took up the mantel where a colonial rulers left

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<v Speaker 1>so and of course this switch, this changing of hands

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<v Speaker 1>of power was kept up by the International Monetary Fund,

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<v Speaker 1>which stepped in on behalf of these elites and pushed

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<v Speaker 1>the poorest citizens basically into thickly concentrated slums by making

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<v Speaker 1>it easier for the ruling class to ignore these issues

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<v Speaker 1>and prioritize the affluent. The depth restructure and policies and

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<v Speaker 1>nine s also LEDs a lot of governments cutting down

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<v Speaker 1>on their public health and education investment expenditure so that

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<v Speaker 1>they could repay the loans that they had been forced

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<v Speaker 1>to take out. David spent a lot of time talking

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<v Speaker 1>about Asia and sometime talking about the increasing hardship in

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<v Speaker 1>African cities. But the situation of squatting is off to

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<v Speaker 1>overlooked in the Caribbean, and so I'd like to draw

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<v Speaker 1>some attention to that. I think that anyone who has

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<v Speaker 1>lived in the Caribbean or as family in the Caribbean

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<v Speaker 1>would be somewhat familiar with the idea of family land,

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<v Speaker 1>which is this idea that you know, you have these

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<v Speaker 1>plots that the family essentially owns collectively, maybe somebody living there,

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<v Speaker 1>or it may just be landed as being passed along

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<v Speaker 1>for anyone who needs it. Um A lot of this

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<v Speaker 1>land was acquired by purchase, and a lot of it

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<v Speaker 1>was acquired by squatting. In turn, Dad in Jamaica and

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<v Speaker 1>Puerto Rico and Martinique and Barbadoes, squatting was how a

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<v Speaker 1>lot of recently emancipated people gained some foothold to live

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<v Speaker 1>now they could not stay on the plantation system. Now,

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<v Speaker 1>the early squatting movement was largely wiped out by the

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<v Speaker 1>growing plantation system um, but eventually a new squatting movement

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<v Speaker 1>would arise due to escaped slaves and maroons and post

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<v Speaker 1>indentured individuals who would resettle um on those regions that

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<v Speaker 1>were previously wiped out by the plantation system. When I

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<v Speaker 1>spend most of the focus of this episode discussing what

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<v Speaker 1>took place in Jamaica, because I discovered this really excellent

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<v Speaker 1>research paper done by Pressergene Besson. But Jamaica is really

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<v Speaker 1>quite an interesting example because Jamaica is one of the

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<v Speaker 1>few Caribbean countries that had a successful sustained maroon movements

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<v Speaker 1>that lasted into the twenty one century. And so what happened,

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<v Speaker 1>as is the case for a lot of these colonies,

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<v Speaker 1>is you have this sitting model of land ownership called

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<v Speaker 1>crown land. Basically all the land of the crown deemed

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<v Speaker 1>themselves to own by virtue of colonized. In these places,

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<v Speaker 1>crown land would often be you know, parceled out when

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<v Speaker 1>they wanted to attract new colonists to the different colonies,

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<v Speaker 1>and so enslaved people in Jamaica created these squatters, settle

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<v Speaker 1>months on Crown land, basically recaptured that land and created

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<v Speaker 1>villages and communities um in as Maroons in that context

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<v Speaker 1>of colonial violence, and of course these governments would demolish

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<v Speaker 1>the squads settlements and try to effect land capture. But

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<v Speaker 1>in Jamaica, the Maroons succeeded, particularly the Leeward Maroons, as

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<v Speaker 1>they were two different groups to Winwood Maroons in the

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<v Speaker 1>Leewood Moroons, and that's a whole different history. Today, a

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<v Speaker 1>Kampong village is the only survive in village for the

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<v Speaker 1>Jamaican Leewood Maroons, and there's also the oldest persistent Maroon

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<v Speaker 1>society in African America. After the slaved Africans and Creoles

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<v Speaker 1>escaped the plantations and squatted Crown Land, they waged successful

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<v Speaker 1>guerrilla warfare against the British colonists in the Foost Maroon

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<v Speaker 1>War and the leadership of Colonel Couju, and that land

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<v Speaker 1>would be the basis of two Leewood Rooon villages that

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<v Speaker 1>be in Coudo's Town in St. James and a kampongs

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<v Speaker 1>Town in St. Elizabeth, a Kampong being named after couldos

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<v Speaker 1>brother in arms, Captain Kampong. Eventually, Couldow's Town would be

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<v Speaker 1>renamed Trelawny Town after the treaty between the British Governor

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<v Speaker 1>would grant the Moroon's their freedom and fifteen hundred acres

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<v Speaker 1>of legal freehold land. A Kampong Town, on on the

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<v Speaker 1>other hand, did not really get any legal recognition until

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<v Speaker 1>a land grant was given to them to some two

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<v Speaker 1>thousand five dcres around set a couple of decades later

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<v Speaker 1>between six the Second Maroon War before between the Trelawny

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<v Speaker 1>Town Maroons and the British colonists. Because of course, the

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<v Speaker 1>British did what they would do and whipped to the

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<v Speaker 1>Maroons for the theft of pigs in Montego Bay. Of course,

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<v Speaker 1>this is just the insight and incident, as these things

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<v Speaker 1>tend to be, for the deeper discontent regarding access to

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<v Speaker 1>the land, and after this Second Maroon War, the Trillony

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<v Speaker 1>Maroons ended up being deported to Nova Scotia. So, for

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<v Speaker 1>those a bit familiar with you know, Canadian history, the

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<v Speaker 1>Maroons are moved and resettled in Canada. As a result

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<v Speaker 1>of this and the Trintown Ruins land being confiscated, a

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<v Speaker 1>compunc Town became the soul surviving village, and today it

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<v Speaker 1>remains Common Treaty town. It is owned in common by

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<v Speaker 1>the some I believe it's like just over three thousand adults,

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<v Speaker 1>all of which by the way, claimed descent from Colon Couju.

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<v Speaker 1>And they sort of have a mixed settlements, producing for

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<v Speaker 1>household use, rare and livestock, utilizing the forest for medicines

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<v Speaker 1>and timber um, cultivating food forests and provision grounds. And

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<v Speaker 1>even after that was of the commitude migrate, they would

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<v Speaker 1>still have that connection to their commons and often returned

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<v Speaker 1>to either live or visit. Sloney Town. On the other hand,

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<v Speaker 1>after being recaptured by the Crown, it was eventually purchased

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<v Speaker 1>and transformed into family lands by the descendants of slaves, lanterns,

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<v Speaker 1>and ruins, and of course squatting played a part in

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<v Speaker 1>that development. Most recently in Latin America and the Caribbean,

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<v Speaker 1>there has been a move by governments switching from a

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<v Speaker 1>policy of trying to eradicate squatters and instead trying to

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<v Speaker 1>give them titled their lands, either granting them or usually

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<v Speaker 1>selling it to them in an effort to alleviate poverty,

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<v Speaker 1>so they could use their house as you know, collateral

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<v Speaker 1>for business loans and that kind of thing. And that's

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<v Speaker 1>basically what happened for a compoun town and for Trelawney Town,

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<v Speaker 1>where the captured land was surveyed and subdivided and put

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<v Speaker 1>for sale, and so the squat was were able to

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<v Speaker 1>purchase the land and the government was able to impose

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<v Speaker 1>taxation on the people who lived on that land. Now

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<v Speaker 1>I spoke of squatting in the Caribbean lats market not

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<v Speaker 1>ratherically political, but there are political slash religious movements that

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<v Speaker 1>have used squatting to gain a foothold. For example, the

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<v Speaker 1>Revival Zion movements and offshoot of Rasterfarian movements. If I'm honestly,

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<v Speaker 1>couldn't find much information about them, but they're enough through

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<v Speaker 1>Jamaican religion and slash cult and so they managed to

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<v Speaker 1>capture a lot of the land near Lawney Town and

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<v Speaker 1>would often settled their homes right behind the city councils

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<v Speaker 1>no squatting signs. Eventually, you know, you have about thirty

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<v Speaker 1>househoods who have basically recaptured their land from Babylon. As

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<v Speaker 1>Rastafarians would describe the state um, their community, which they

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<v Speaker 1>called Zion, became a very vibrant squatter settlement of some

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<v Speaker 1>seventy house yards on about thirty acres of captured land.

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<v Speaker 1>Eventually the land was surveyed and subdivided, of course, trying

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<v Speaker 1>to tax and control the people that were there. But

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<v Speaker 1>the situation led to a lot of people still you know,

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<v Speaker 1>not being able to afford the land, and still of

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<v Speaker 1>course having to squat on the land that they lived on.

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<v Speaker 1>But so long difficulty with squatted land is that it's

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<v Speaker 1>a very um tenuous, very fragile state of being. The

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<v Speaker 1>future is often unsitting and clay. It's it's more secure,

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<v Speaker 1>i would say, than being like homeless, but you're still

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<v Speaker 1>very much subject to state violence um. And even when

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<v Speaker 1>so called legal avenues opened up for you to get

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<v Speaker 1>the land, you know, through purchase, the fact that you

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<v Speaker 1>had to squat in the land in the first place

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<v Speaker 1>should be some indication that you probably can't afford to

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<v Speaker 1>buy land. But squatting enables people at least in the

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<v Speaker 1>interim two potentially you know, develop some funds and stuff

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<v Speaker 1>until they are able to secure a future for their families.

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<v Speaker 1>I think a lot of the liberal solutions to the

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<v Speaker 1>issue of squatting and poverty is to replace these sorts

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<v Speaker 1>of systems and putting instead like proper private property rights

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<v Speaker 1>and giving these people private property so that they could

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<v Speaker 1>achieve sustainable development goals and all the other buzz words

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<v Speaker 1>that you know these programs tend to use. I think

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<v Speaker 1>the future of these kinds of projects, however, should be

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<v Speaker 1>more along the lines of commons. I think that the

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<v Speaker 1>fact that they were able to secure that land without

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<v Speaker 1>the government's approval should be an indication that the government

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<v Speaker 1>should not need to approve for people to live on

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<v Speaker 1>the if you're called home. I've spoken a previous episode

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<v Speaker 1>about barb Uda and they are commons, and I really

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<v Speaker 1>don't see why. I do see why, But I really

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<v Speaker 1>believe the solutions these isssues lies in reclaiming the commons,

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<v Speaker 1>lies in rejecting these colonial and post colonial governments which

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<v Speaker 1>based themselves on exclusion and illegality, and bring about participatory

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<v Speaker 1>local management of the land by the people for the people.

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<v Speaker 1>And that's about it. Thanks. I do you think it

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<v Speaker 1>was really fascinating? Any any final thoughts? Scare James. My

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<v Speaker 1>final thought is that we have a live share of Wonderful. Yeah,

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<v Speaker 1>just thing I was thinking about as we talked about

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<v Speaker 1>squatting this one. You will be excluded unless you can

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<v Speaker 1>pray the cost of entry or work out how to

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<v Speaker 1>not be excluded, I guess. But it's on the twenty

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<v Speaker 1>six of October. I nearly forgot what month it was,

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<v Speaker 1>and you can buy tickets on the internet. Yeah, so

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<v Speaker 1>we're doing this live stream October six pm. It is

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<v Speaker 1>a live virtual event and you can get tickets at

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<v Speaker 1>moment dot ceo slash I see h H will link

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<v Speaker 1>that in. The episode will be a fun, spooky themed

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<v Speaker 1>live show who It could Happen Here as a production

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<v Speaker 1>of cool Zone Media and more podcasts from cool Zone Media.

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<v Speaker 1>Visit our website cool zone media dot com, or check

0:17:49.080 --> 0:17:51.320
<v Speaker 1>us out on the I Heart Radio app, Apple Podcasts,

0:17:51.440 --> 0:17:54.480
<v Speaker 1>or wherever you listen to podcasts. You can find sources

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<v Speaker 1>for it Could Happen Here, updated monthly at cool Zone

0:17:57.040 --> 0:17:59.840
<v Speaker 1>Media dot com slash sources. Thanks for listening.