ENG: Occupy Wall Street (OWS) is an ongoing series of demonstrations in New York City based in Zuccotti Park in the Wall Street financial district. Initiated by the Canadian activist group Adbusters, the protests were inspired by the Arab Spring movement, especially Cairo's Tahrir Square protests, and the Spanish Indignants. They are mainly protesting social and economic inequality, corporate greed, and the power and influence of corporations, particularly from the financial service sector, and of lobbyists, over government. The participants' slogan "We are the 99%" refers to the difference in wealth between the top 1% and the other citizens of the United States. By October 9, similar demonstrations were either ongoing or had been held in 70 major cities and over 600 communities in the ...
EN.wiki: OWS is an ongoing series of demonstrations in New York City based in Zuccotti Park in the Wall Street financial district. Initiated by the Canadian activist group Adbusters, the protests were , positive
@OccupyWallSt Liberty Plaza, NYC
Official twitter of our site! News and information about the occupation of Wall Street. Opinions tweeted do not reflect the occupation as a whole.
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... for Occupy Wall Street
What’s the message? A lot of the traditional media has been whining that question… not because they really care, but because that IS the framing they are trying to attach to Occupy Wall Street: That these are a bunch of ignorant kids who don’t know why they’re out there or what they want.
George Lakoff has made his career around framing. It’s important stuff; as he puts it, “It’s a general principle: Unless you frame yourself, others will frame you — the media, your enemies, your competitors, your well-meaning ...
Republicans this week criticized Democratic members of Congress who support the Occupy Wall Street movement amid reports of a small number of protesters expressing antisemitism.
The Republican National Committee on Tuesday issued a memo from communications director Sean Spicer entitled: "OWS Anti-Semitism: Where's the Outrage?"
By Rachel Rose Hartman
Read more: The Ticket - Yahoo! News (October 20,2011)
For weeks, reporters, pundits, and political strategists have been puzzling over this question. Now, the organizers of the protest have provided at least part of the answer. A couple of weeks ago, they invited a CUNY sociologist, Héctor Cordero-Guzmán, to survey visitors to their main Web site, occupywallst.org. More than sixteen hundred people responded to Cordero-Guzmán’s questionnaire. The results are particularly interesting because they get beyond the hard core activists in Zuccotti Park to people who support the O.W.S. protesters, but not to the extent of ...
Happy Birthday Occupy! Rolling Jubilee abolishes $3.85m in Corinthian Colleges students' loan debt Please read and share this wonderful news about the Rolling Jubilee as reported in the Guardian. Then click here for a brief history of the Rolling Jubilee and the activist-tactic of buying and forgiving debt.
Over the last few days, over 2,700 Everest College students woke up to find that someone had paid off their private student debt.
This was no act of goodwill by the government, which is currently suing Everest parent Corinthian Colleges for its predatory lending practices. Nor is it a gift from Everest itself, which is expected to shutter its doors and possibly leave 72,000 students out of their time and tuition.
Instead, the disappearing student loan debt is the second major piece of financial activism by a group of Occupy Wall street activists.
To inspire Americans with student debt to unionize, the Rolling Jubilee Fund, a project of Strike Debt, has purchased and abolished a portfolio of private student loans issued to Everest students.
Strike Debt is also launching a new
Notes on the Future of Activism Written by Micah White, PhD
Contemporary activism begins from the realization that for the first time in history, a synergy of catastrophes face us. Our physical environment is dying, our financial markets are collapsing and our culture, fed on a diet of junk thought, is atrophying -- unable to muster the intellectual courage to face our predicament.
While some may caution against immediate action by pointing out that societies often predict perils that never come, what is remarkable about our times is that the apocalypse has already happened.
When we compare the anxiety of our age to that of the Cold War era, we see that what differentiates the two periods is where the threat is temporally located. During the Cold War, the threat of nuclear destruction was always imagined to be in the future. What terrorized the Cold War generation was the thought of life after a nuclear holocaust. Anxiety was therefore centered on what life would be like "the day after" the future event, which was sy
Neither Imitate Nor Hate As righteous people, how can we live in a world that is poisonous to our souls, harmful to our minds and at odds with our ideals?
Common sense counsels us that we have only two options: either imitate or hate the world. But if we remain stuck within this binary opposition, we will lose ourselves: if we imitate the world we sacrifice our spirit; if we hate the world we succumb to being reactionary and lose the positive passion that grounds our affirmation. What then can we do? This is the question that Seneca, the great Stoic sage, posed nearly two millennia ago. And his answer speaks to today’s struggle of being true to oneself in a corporatist society.
Roman imperial culture was as ruinous to Seneca’s ideals as endgame corporatism is to ours. In a well-known letter to his friend Lucilius, Seneca writes that exposure to crowds and the entertainment they consume ought to be avoided because within the crowd we lose our inner resolve for living a good life. “To consort with the crow
Democracy and the Donor Class by Gara LaMarche This article was originally published at The Democracy Journal
Foundations and philanthropists do much good, but these unelected actors have acquired enormous power to shape policy. Should they be reined in?
Though this is not the way I would usually describe my career, one way of looking at it is that I spent my first 20 working years trying to raise money, and the next 15 trying to give it away. The transition, which took place when I left Human Rights Watch in 1996 to found the United States Programs of George Soros’s Open Society Institute, was a challenging one.
On the one hand, having dealt with foundations over the years as a supplicant, I felt I knew their ways—and in particular, ways of behaving that I was eager to avoid. On the other hand, suddenly becoming the gatekeeper to many millions of philanthropic dollars altered most of my collegial relationships, and many of my personal ones, infecting all but a few of them with a new power dynamic. I found myself—as various w