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The Last Boom-Bust Cycle

Can our planet sustain an economic recovery?

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The Last Boom-Bust Cycle

All eyes are on the economy as startling statistics are released daily: the Dow Jones Industrial Average dropped 35% this year, jobless claims are at a 26 year high in the United States and over twenty-five banks failed in the US alone in 2008.

Given the constant litany of bad news, most people now understand that years of unsustainable growth based upon overzealous money lending and rampant financial speculation have pushed the world into a major economic depression. In other words, the capitalist roller coaster ride has reached the summit of a period of economic boom and we are now racing to the bottom of an economic bust.

Cries for help resound from all sides. But all these urgent calls seem to have one common assumption: that what we need is an economic recovery. Is this necessarily the case? I wonder whether an economic recovery is really in our collective best interest or whether it will simply mean the resumption of a period of unsustainable growth in anticipation of another (even worse) economic collapse.

And then there is the question of whether our weary, devastated planet can even sustain another period of economic growth.

Is it time we stopped calling for an an economic recovery and started demanding an economic rethinking?

Micah M. White is a Contributing Editor at Adbusters Magazine and an independent activist. Micah is currently writing a book of philosophical meanderings into the future of activism. He lives in Binghamton, NY with his wife and two cats. www.micahmwhite.com

Anti-Capitalist Uprising Imminent?

Could the uprising in Greece spread to your neighborhood?

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A riot policeman is immersed in fire from a thrown molotov cocktail after a demonstration in central Athens on December 12, 2008. (Kostas Tsironis/AFP/Getty Images)


The pictures are astonishing: thousands of protesters in Greece have taken to the streets, rioting for days in response to the murder off 15-year-old Alexander Grigoropoulos who was killed by a Greek police officer.

But beyond the startling images of molotov cocktails exploding, cars burning and occupations of live television broadcasts there is another story, even more surprising: the rioters are acting with the implicit support of the majority of Greek society. According to the AFP, a poll conducted in Greece found that a majority of people believe the rioters are part of a “popular uprising” and not simply group of “minority activists”. That, it appears, is the truth the corporate media would like to hide.

What is going on in Greece could very well be the first hints of a coming global popular uprising. All it took in Greece was a spark to ignite the generalized dissatisfaction of the larger society. And now, the uncontrollable flames are spreading. What we are seeing is not disorganized chaos, but the intentional response of youthful spirits rebelling against the empty promises of a staid society based upon one goal: consuming more than your neighbor.

Could the same thing happen on your street? What would it take to ignite all those dissatisfied by the unfulfilled, and unfulfillable, promises of capitalism and hyper-consumerism?

Some of the most powerful imagery to come out of Greece is available at the Boston Globe website. Take a look at these pictures, and let us know your thoughts.

Micah M. White is a Contributing Editor at Adbusters Magazine and an independent activist. Micah is currently writing a book of philosophical meanderings into the future of activism. He lives in Binghamton, NY with his wife and two cats. www.micahmwhite.com

Daring Activist Tackles Pollution

How one activist cut UK’s carbon output by 2%.

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On November 28, in what may be the most daring act of civil disobedience committed in recent memory, an environmental activist in the UK calmly climbed two three-meter high electrified razor-wire fences, entered the main turbine hall of a coal based power plant and shut down a 500MW turbine. The result, explains the Guardian, was that “all power from the coal and oil-powered Kingsnorth station in Kent was halted for four hours, in which time it is thought the mystery saboteur’s actions reduced UK climate change emissions by 2%.” The anonymous activist then left a handmade sign which read “No New Coal”, a reference to an ongoing environmental campaign focused on Kingsnorth, walked out of the building and disappeared. The guardian has the full story.

The Kingsnorth station coal plant, has been the target of numerous environmental campaigns since the company revealed plans to replace it with Britain’s first new coal-fired power station in three decades. A plan that would result emissions of “the same amount of carbon dioxide as the 30 least polluting countries in the world combined”, according to Greenpeace.

These climate change campaigners are challenging the fundamental maxims of capitalism which relies upon year-after-year growth that necessitates greater-and-greater energy production and consumption. And now a growing number of activists, the vanguard clearly being in the UK with direct-action organizations like Plane Stupid and No New Coal, are questioning our basic assumptions.

By putting their ideals into practice, these activists are giving hope that climate change can be solved and that a single act does have positive repercussions. Simply turning off a single turbine at Kingsnorth for four hours decreased the UK’s emissions by 2%. What if it had stayed off for 24 hours, would anyone have noticed?

Is it possible that we can build a society that voluntarily turns off its own turbines and sets limits to its growth?

Micah M. White is a Contributing Editor at Adbusters Magazine and an independent activist. Micah is currently writing a book of philosophical meanderings into the future of activism. He lives in Binghamton, NY with his wife and two cats. www.micahmwhite.com

Let Them Fail

Saving the banks is not the only option.

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Save the People

Witness, Oil on Canvas, 72” x 36”. Used by permission of the artist, Wes Magyar, www.wesmagyar.com


The U.S. government has spent $4,600,000,000,000 on the corporate bailout thus far. According to ABC News, this is more money than the “total combined costs in today’s dollars of the Marshall Plan, the Louisiana Purchase, the Korean War, the Vietnam War and the entire historical budget of NASA, including the moon landing”.

How could such an inconceivable expenditure go through without even a glimmer of dissent? In a recent Le Monde editorial, celebrated French philosopher Alain Badiou explains that the only ideology left today is: “Save the banks!”. World leaders, journalists and respected intellectuals all seem to claim the same thing: only by saving the banks can we save the world.

But for Badiou, the economic crisis is a spectacle that diverts attention from the reality of daily existence. He encourages us to step back and, turning away from the screen, to gaze not at the crisis unfolding in the news but the crisis unfolding on the street.

Badiou writes, “So what do we see, if we turn things around in this way? We see […] simple things that we’ve known for a long time: capitalism is nothing but robbery, irrational in its essence and devastating in its development. Its few short decades of savagely unequal prosperity have always been at the cost of crises in which astronomical quantities of value disappear, bloody punitive expeditions into every zone that capitalism judges either strategically important or threatening, and world wars that brought it back to health.”

Badiou’s passionate editorial is a call to question the basic assumption underlying the trillion dollar “bail out” whose function is merely to delay the sinking of our overspent, debt-ridden consumer society. If it is not the banks that need saving, is it “the people”? Or is it the environment… or is it something else? What are the real priorities and who should we really be trying to bail out?

(Badiou’s full editorial is online here.)

Micah M. White is a Contributing Editor at Adbusters Magazine and an independent activist. Micah is currently writing a book of philosophical meanderings into the future of activism. He lives in Binghamton, NY with his wife and two cats. www.micahmwhite.com

Credit Card Usury

This Buy Nothing Day cut up your credit cards.

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Credit Card Cut Up

The average credit card in the US charges a 14.39% daily interest rate. Some credit cards charge rates over 30%. These exorbitant interest rates are legal only because of a 1978 US Supreme court ruling that allowed credit card companies to bypass state anti-usury laws. In Marquette Nat. Bank of Minneapolis v. First of Omaha Service Corp, the Supreme Court ruled that credit card companies can charge anyone in the nation whatever interest rate is allowed within the home state of the credit card company. This ruling kicked off a rush to move credit card operations to states such as South Dakota that have no anti-usury laws.

Credit card companies utilize a number of deceptive tricks to enslave consumers. For example, they often put the minimum monthly payment at 3% while charging interest of over 14%. Or they engage in the practice of Universal Default, “a term used by issuers who look at their cardholder’s history with other creditors, scanning credit files for late payments, maxed out accounts, or payments made to any creditor with a bad check and any liens or judgments against the property and then take an adverse action which result in increased fees.” In the end, credit card companies are out to make a profit by keeping you in inescapable debt and by feeding your desire for immediate gratification.

This Buy Nothing Day get out of the consumerism debt trap by cutting up your credit cards. And if you live without credit cards, or have recently cut up a card, share your story below!

Micah M. White is a Contributing Editor at Adbusters Magazine and an independent activist. Micah is currently writing a book on the future of activism. He lives in Binghamton, NY with his wife and two cats. www.micahmwhite.com

Steve Forbes' Deadly Notion

Steve Forbes claims that capitalism will save us.

  

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Pillaging Nature

“Collect”, 2003, oil on canvas, 36 x 48. Used by permission of the artist Wes Magyar. www.wesmagyar.com


A dangerous idea is floating around the halls of megacorporations. It is seeping into the pages of popular magazines and the minds of sensible folk. If this idea continues to circulate freely, it could spell death for our already unwell natural environment. The deadly notion is that capitalism will save us from an economic collapse.

Steve Forbes clearly articulates this argument in his article “How Capitalism Will Save Us.” Forbes argues that as long as people don’t try to hinder capitalists, everything will work out fine.

Underlying Forbes’ logic is nostalgia for a mythic past, one in which capitalism bestowed great gifts on the world. Forbes writes, “Between the early 1980s and 2007 we lived in an economic Golden Age. Never before have so many people advanced so far economically in so short a period of time as they have during the last 25 years.”

What Forbes doesn’t say is that this so-called Golden Age was dependent on the massive, systematic destruction of the natural environment. Capitalists took nature, mixed it with toxins and sold it as disposable garbage to consumers. All in the name of profit. Capitalists can only refer to the last 25 years as a “great time” by ignoring the destruction of the natural environment. We all know the alarming statistics: world biodiversity has declined by almost one third in the past 35 years; twenty-five percent of all mammals now face extinction.

What we are seeing now are capitalists’ desperate attempts to stay on top. As Naomi Klein explains, “today’s preferred method of reshaping the world in the interest of multinational corporations is to systematically exploit the state of fear and disorientation that accompanies moments of great shock and crisis.” The question is, do we have the courage to propose alternative ways to get out of this state of fear?

Micah M. White is a Contributing Editor at Adbusters Magazine and an independent activist. Micah is currently writing a book on the future of activism. He lives in Binghamton, NY with his wife and two cats. www.micahmwhite.com

Alms For Culturejammers

How do we prepare for the economic effects of our anti-consumption message?

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Blackspot Kitchen for Culturejammers

As culturejammers, we need our own culture. That is the essence of our movement. We see that western culture is beholden to commercial interests whose sole concern is to extract profit from our social interactions and artistic achievements. In the face of this overwhelming consumerism we strive to achieve a new culture – unadulterated and authentic.

The mega-corporations have made a mistake in assuming they can use money to seize our creative communities. Instead they have initiated a cat-and-mouse game. The moment they swoop in to purchase our spaces, we abandon them as they have ceased to be ours. Hence the perpetual struggle: corporations constantly chase our cultural achievements and claim them as their own because they can never create true art themselves. But this game has gone on long enough. By abandoning our spaces and allowing them to be overrun by corporate influences, we have failed to build a tradition strong enough to stand against the dominant consumer culture. It is time we devise a new strategy to protect and spread our new culture.

Consider the example of Blackspot Shoes. In the years since its launch, Blackspot Shoes has sold 25,000 pairs – proving that an ethically produced, anti-corporate shoe is a viable alternative to sweatshop sneakers and massive advertising campaigns. But what is to prevent a mega-corporation from buying Blackspot Shoes? The answer is simple: Blackspot Shoes are based on the principle of “Customer = Participant,” a principle that would spell the death for any corporation that attempted to co-opt it. By building into itself virtues anathema to mass-produced corporate culture, Blackspot Shoes ensures that it will always remain a stronghold for culturejammers.

The challenge culturejammers must now consider is how the lesson of Blackspot Shoes can be applied to founding a widespread anti-corporate culture. On this question, history holds some clues. The 2,000-year-old Roman historian Livy wrote that Romulus founded Rome by welcoming all immigrants whether they were vagabonds, outlaws or outcasts. From this diverse group he created a unified people through the adoption of symbols and rituals, some borrowed from nearby cultures and others created. Culturejammers find themselves at a similar place in our history. We are a global network of artists, activists, writers, pranksters, students, educators and anarchist entrepreneurs unified by a culture of anti-corporate rituals and shared artistic symbols we produce. The campaigns we have adopted are our defense against assimilation and to co-opt our rituals would mean the death of consumer culture. However, we should not be content with what we have already built for there is one direction in which our cultural development is sorely needed: the charitable care of our needy compatriots.

In an economy dependent on consumer spending, the anti-consumption message we embrace will have fundamental economic effects that hit the poorest culturejammers first. Of course, one of the ways that consumerism is perpetuated is out of fear of moving away from this economic model. However, we cannot let this fear keep us from the direction we know our culture must go. Instead, we should adopt a new social campaign that will provide a safety net for those culture jammers living at the lowest levels of consumption – those tireless, full-time activists and artists who put their beliefs ahead of their own careers and livelihoods.

To support the heroes of our movement, I propose a voluntary and self-imposed tax inspired by the Islamic notion of Zakat, the Christian Tithe and the Jewish Tzedakah. The idea is simple: every month, culture jammers should set aside two percent of their earnings. Once a year, these collected savings should be given to a deserving culturejammer in your local community whose efforts have furthered the movement. The goal is not to create another institutionalized charity organization, but instead to give our support directly to the individuals in our communities who deserve it the most. In this way, we will insure that an increasing number of culture jammers are encouraged to make building the movement into a full-time pursuit. I call the idea Blackspot Zakat and have already begun by putting aside two percent of my income while I look for a deserving culture jammer. It is a simple idea that is anathema to capitalism and that will give our movement self-sustainability and independence while preventing the desire of our most talented vanguard to “sell out.” If we adopt this voluntary ritual, then we jammers will finally begin to build our own lasting culture.


Micah M. White is a Contributing Editor at Adbusters Magazine and an independent activist. Micah is currently writing a book on the future of activism. He lives in Binghamton, NY with his wife and two cats. www.micahmwhite.com

Billboard Liberation Front Hits Wachovia

The Billboard Liberation Front has partnered with Wachovia to release a daring advertising campaign.

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Billboard Spoof in San Francisco, CA


The Billboard Liberation Front has partnered with Wachovia to release a daring advertising campaign that celebrates Wachovia’s new money management strategy. This campaign emphasizes the silver lining in the economic storm front now threatening to swamp our economy as well as our individual fiscal inner tubes.

Read the complete press release at the Billboard Liberation Front website.

Blackspot Radio

RadioParadise.com goes beyond being non-corporate: they are explicitly anti-corporate.

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What would a Blackspot Radio station look like? Perhaps very similar to RadioParadise.com. RadioParadise is an entirely listener supported, anti-corporate radio station that has about $1,000,000 in annual revenues and provides music to 15,000 listeners at any given time. And best of all, they actually pick their music using their brains, not a computer.

Here is RadioParadise.com in their own words:

Each hour of music is carefully blended together to flow smoothly between different musical styles & genres - just like real DJs used to do on FM. We don’t use the computer-generated playlists or “carefully researched music libraries” that have sucked the soul out of FM radio - and we never just throw songs together at random the way many web stations do.

Our plan is simple: we create the best station we possibly can, refrain from contaminating it with advertising, and then ask you to pay us what you think it’s worth. So far it seems to be working out nicely. We’re not likely to get rich this way, but that’s not our goal.

Here at RP we’re not just non-commercial. We’re anti-commercial. We feel that quality radio programming and advertising just cannot co-exist. We also choose to refrain from forcibly extracting money from you by charging subscription fees. We leave it up to you to decide what our service is worth to you.

Relocalize Community

The call for a General Consumption Strike has prompted readers to ask: can the world function without consumption?

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Can the world function without over-consumption? That is the question that one of our readers asked after we posted a call to join the ongoing General Consumption Strike. This deceptively simple question leads us directly to the heart of the global problem: we feel on the one hand troubled with endless consumption but on the other hand we are afraid that without consumption there will be only suffering. This is the consumer paradox. But identifying it, does not mean we have found our way out of it. So instead of trying to provide glib answers to what is in reality a difficult question, I will instead provide a few pointers in the hopes that other readers will speak up and share their knowledge.

First, here is the thoughtful comment from Disengage that I think is worth taking very seriously:

People are over-consuming. But this is not a black and white situation. I guess black is over-consumption and white is under-consumption. Neither is going to work in the economical system we have today. We have to stay in the grey zone, find a balance between black and white. Over-consuming made the system fail because people were loaning money they didn’t have and didn’t have the ability to pay back. Under-consuming will also have a negative effect because then no money will be moved around and people will stop making money and lose jobs.

It seems to me that the proper place to begin is on a definition of what over-consumption and under-consumption would be. One compelling definition of over-consumption comes from Global Footprint Network. Their goal is “a world where all people have the opportunity to live satisfying lives within the means of Earth’s ecological capacity. We are dedicated to advancing the scientific rigor and practical application of the Ecological Footprint, a tool that quantifies human demand on nature, and nature’s capacity to meet these demands.” They believe that the Ecological Footprint should be a metric as important as the Gross Domestic Product (GDP).

I decided to test my own ecological footprint, using the excellent Footprint Calculator they have developed. I was surprised to discover that according to their website I was over-consuming by 3 times! If everyone lived like I do, I learned, it would take 3.6 planets to sustain us. The primary source of my over-consumption is that the majority of my food comes from hundreds of miles away. Even though I eat a primarily vegan diet, I am still depending on trucks, fuel, highways, etc to deliver my “healthy choices”.

So, if we accept the moral principle derived from Kant’s Categorical Imperative — act in the way you would want everyone else to act — then proper levels of consumption would mean a lifestyle that everyone can enjoy and which the planet can handle. This, however, seems to be the very problem with consumer society: there is not enough world for everyone to be as wasteful as the average North American.




To argue that the average North American, myself included, needs to drastically reduce their consumption is not to say that they should crawl into a ditch and starve. As I mentioned above, the primary reason why my lifestyle is unsustainable is because my food is not produced locally. It is too much of a resource drain on the world for food to be transported long distances. This is why some people are now proposing the idea of “relocalizing”. According to the Relocalization Network,

Relocalization is a strategy to build societies based on the local production of food, energy and goods, and the local development of currency, governance and culture. The main goals of Relocalization are to increase community energy security, to strengthen local economies, and to dramatically improve environmental conditions and social equity.

For obvious reasons, the movement to relocalize is built at the local level by community groups across the world: “Local Post Carbon Groups work, within their communities and in cooperation with local government and other community-based organizations, to put the concept of Relocalization into practice. The Groups work on projects such as cooperative transport and food networks, local renewable energy production, community assessment inventories and municipal action plans.”

Relocalizing is part of the wider agenda of Economic Degrowth. Anti-bank activist Enric Duran does a great job explaining degrowth:

Degrowth doesn’t need to be a negative idea: just as when a river bursts its banks and we all want it to diminish and for the waters to return to their course, the same thing occurs with the unsustainability of the current situation. Degrowth isn’t something negative, but rather something necessary.

Degrowth attacks the myth of growth. It proposes abandoning the parameters of productivism and consumerism, and ultimately leaving the capitalist system. In order to do this, it proposes re-localising our ways of life.
Degrowth consists in abandoning the process of economic globalisation and re-localising the economy —production and consumption — thus reducing transport. In order to do that we must re-localise politics, thus putting it back under the control of people.

Re-localising politics means, for example, that the levels of sovereignty go from the bottom upwards. Everything that can be decided at the municipal level should not be decided at higher levels; only things that affect the whole country should be decided at that level. Living in that way would allow us to liberate ourselves from the power of the transnational companies and global economic forces.

This transition to the local ambit should be put in practice together with a radical reduction in consumption, which could in turn lead to a reduction in production and transport. Things which are considered necessary should be produced according to increasingly ecological principles and completing the cycles of the materials used.

According to the participants of the Economic De-Growth For Ecological Sustainability And Social Equity Conference degrowth is characterized by:

  • an emphasis on quality of life rather than quantity of consumption;
  • the fulfilment of basic human needs for all;
  • substantially reduced dependence on economic activity, and an increase in free time,
  • unremunerated activity, conviviality, sense of community, and individual and
    collective health;
  • encouragement of self-reflection, balance, creativity, flexibility, diversity, good
    citizenship, generosity, and non-materialism;

Returning to the question of whether the world can function without over-consumption, I believe the answer is yes. Of course, it will require some substantial changes to the way our world is organized, it would involve a fundamental “relocalization” of our food, energy, goods, currency, governance and culture. But I find this prospect exciting because it feels like real change is at our fingertips.

What do you think? Here are some of the ideas that other readers have brought up so far. If you have any specific knowledge about these alternatives, please share.

  • Counter-economics
  • micro-credit
  • workers’ self-management
  • labour credit vouchers
  • self-sufficient intentional communities
  • collectives
  • Participatory Economics
  • Eco-economics
  • Proudhonian Mutualism
  • no-interest banking
  • financial co-operatives
  • Autonomism
  • economic secessionism (along bioregional lines?)
  • Josiah Warren
  • Benjamin Tucker
  • How To Be Free” by Tom Hodgkinson

Consumer Society Is Made To Break

In 1932, Bernard London wrote, “Ending the Depression Through Planned Obsolescence”, in which he blamed the Great Depression on consumers who use "their old cars, their old radios and their old clothing much longer than statisticians had expected”.

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Ours is a consumer society that profits from disposability under the logic that the sooner things break the sooner they can be replaced. Production is artificially inflated through intentionally shoddy products while consumption is stimulated through commercial bombardment. Since the 1930s, manufacturers have been designing their products to be replaced frequently just as fashion designers keep us buying by making last year’s fashions look outdated. This is called planned obsolescence. I first heard about planned obsolescence from the excellent short film, The Story of Stuff.






“Planned obsolescence” may sound like a conspiracy theory but it was once openly discussed as a solution to the Great Depression. In fact, most scholars trace the origin of the term to Bernard London’s 1932 pamphlet, “Ending the Depression Through Planned Obsolescence”, in which London blames the global economic Depression on consumers who disobey “the law of obsolescence” by “using their old cars, their old tires, their old radios and their old clothing much longer than statisticians had expected”. London’s sinister solution was to propose a government agency that would determine the lifespan of each manufactured object whether it is a building, a ship, a comb or a shoe. Those frugal consumers who insisted on using their products past the expiration date would be penalized. London explained his plan simply: “I propose that when a person continues to posses and use old clothing, automobiles and buildings, after they have passed their obsolescence date, as determined at the time they were created, he should be taxed for such continued use of what is legally ‘dead’.” While the regulatory specifics of London’s plan may not have been put into place the spirit of his proposal has been adopted by product designers whose objects are meant to break.

And so we grow old in a world surrounded by things whose disposability is prized above all else. Of course, the need to constantly replace the objects in our daily life has an added benefit as well: it keeps us locked into our overworked, over stimulated and under paid daily grind. We work to buy things that are built to die so that we must work to buy more things that will break. A vicious cycle with two exits: the consumer’s debt ridden grave or the freedom of the culture jammer who refuses to replace the junk that breaks – the junk we never needed anyways.

Only 15 copies of London’s pamphet remain in libraries around the world. No copy is available online. Adbusters has tracked down Bernard London’s pamphlet and for the first time ever we are making it available online.

Ending the Depression Through Planned Obsolescence (1932)

By Bernard London

Frank V. Vanderlip, former President of the National City Bank, of New York, characterized this as a stupid depression. He emphasized the fact that millions were suffering amidst glutted markets and surpluses.

The new paradox of plenty constitutes a challenge to revolutionize our economic thinking. Classical economics was predicated on the belief that nature was niggardly and that the human race was constantly confronted by the spectre of shortages. The economist Malthus writing in 1798 warned that the race would be impoverished by an increase in population which he predicted would greatly exceed gains in the production of foodstuffs.

However, modern technology and the whole adventure of applying creative science to business have so tremendously increased the productivity of our factories and our fields that the essential economic problem has become one of organizing buyers rather than of stimulating producers. The essential and bitter irony of the present depression lies in the fact that millions of persons are deprived of a satisfactory standard of living at a time when the granaries and warehouses of the world are overstuffed with surplus supplies, which have so broken the price level as to make new production unattractive and unprofitable.

Primarily, this country and other countries are suffering from disturbed human relationships.

Factories, warehouses, and fields are still intact and are ready to produce in unlimited quantities, but the urge to go ahead has been paralyzed by a decline in buying power. The existing troubles are man-made, and the remedies must be man-conceived and man-executed.

In the present inadequate economic organization of society, far too much is staked on the unpredictable whims and caprices of the consumer. Changing habits of consumption have destroyed property values and opportunities for employment. The welfare of society has been left to pure chance and accident.

In a word, people generally, in a frightened and hysterical mood, are using everything that they own longer than was their custom before the depression. In the earlier period of prosperity, the American people did not wait until the last possible bit of use had been extracted from every commodity. They replaced old articles with new for reasons of fashion and up-to-dateness. They gave up old homes and old automobiles long before they were worn out, merely because they were obsolete. All business, transportation, and labor had adjusted themselves to the prevailing habits of the American people. Perhaps, prior to the panic, people were too extravagant; if so, they have now gone to the other extreme and have become retrenchment-mad.

People everywhere are today disobeying the law of obsolescence. They are using their old cars, their old tires, their old radios and their old clothing much longer than statisticians had expected on the basis of earlier experience.

The question before the American people is whether they want to risk their future on such continued planless, haphazard, fickle attitudes of owners of ships and shoes and sealing wax.

What the people can afford is very different at a time when the majority are gainfully employed than it is in a period when perhaps ten million are without gainful employment. The job of modern management is to balance production with consumption – to enable one large group, like the factory workers in the cities, to exchange the products of their hours of labor for the output of farmers. The prevailing defeatist assumption that depression and unemployment must continue because we have too much of everything, is the counsel of despair.

Society is suffering untold loss in foregoing the workpower of ten million human beings. The present deadlock is the inevitable result of traveling along blind alleys. Chaos must unavoidably flow from an unplanned economic existence.

In the future, we must not only plan what we shall do, but we should also apply management and planning to undoing the obsolete jobs of the past. This thought constitutes the essence of my plan for ending the depression and for restoring affluence and a better standard of living to the average man.

My proposal would put the entire country on the road to recovery, and eventually restore normal employment conditions and sound prosperity. My suggested remedy would provide a permanent source of income for the Federal Government and would relieve it for all time of the difficulties of balancing its budget.

Briefly stated, the essence of my plan for accomplishing these much-to-be-desired-ends is to chart the obsolesce of capital and consumption goods at the time of their production.

I would have the Government assign a lease of life to shoes and homes and machines, to all products of manufacture, mining and agriculture, when they are first created, and they would be sold and used within the term of their existence definitely known by the consumer. After the allotted time had expired, these things would be legally “dead” and would be controlled by the duly appointed governmental agency and destroyed if there is widespread unemployment. New products would constantly be pouring forth from the factories and marketplaces, to take the place of the obsolete, and the wheels of industry would be kept going and employment regularized and assured for the masses.

I am not advocating the total destruction of anything, with the exception of such things as are outward and useless. To start business going and employ people in the manufacture of things, it would be necessary to destroy such things in the beginning – but for the first time only. After the first sweeping up process necessary to clean away obsolete products in use today, the system would work smoothly in the future, without loss to harm to anybody. Wouldn’t it be profitable to spend a sum of—say—two billion dollars to buy up, immediately, obsolete and useless buildings, machinery, automobiles and other outworn junk, and in their place create from twenty to thirty billion dollars worth of work in the construction field and in the factory? Such a process would put the entire country on the road to recovery and eventually would restore normal employment and business prosperity.

An equally important advantage of a system of planned obsolescence would be its function in providing a new reservoir from which to draw income for the operation of the Government. The actual mechanism involved would be briefly something like this:

The people would turn in their used and obsolete goods to certain governmental agencies, situated at strategic locations for the convenience of the public. The individual surrendering, for example, a set of old dining room furniture, would receive from the Comptroller or Inspector of such a Station or Bureau, a receipt indicating the nature of the goods turned in, the date, and the possible value of the furniture (which is to be paid to him in the future by the Government). This receipt would be stamped in a receipt book with a number, which the individual would have received when he first brought in the obsolete article to be destroyed. Receipts so issued would be partially equivalent to money in the purchase of new goods by the individuals, in that they would be acceptable to the Government in payment of the sales tax which would be levied as part of my plan.

For example, a consumer purchasing a $100 radio, on which sales tax is 10 per cent or $10, the purchases would pay cash for the radio, but would offer $10 worth of receipts for obsolete merchandise turned in, in payment of the sales tax. The merchant or manufacturer would have to accept these receipts for this purpose, and would turn them back to the Government in payment of the sales tax, which must be borne ultimately by the consumer in any event.

Under this system, the purchaser would feel he had been paid for the used-up article which he turned in to the Government, yet the Government would not have had to pay a cent of cash for the goods so surrendered. As a result of the process, nevertheless, the wheels of industry would be greased, and factories would be kept busy supplying new goods, while employment would be maintained at a higher level.

I maintain that taxes should be levied on the people who are retarding progress and preventing business from functioning normally, rather than as at present on those who are cooperating and promoting progress. Therefore I propose that when a person continues to posses and use old clothing, automobiles and buildings, after they have passed their obsolescence date, as determined at the time they were created, he should be taxed for such continued use of what is legally “dead.” He could not deny that he does not posses such goods, as he might hide his income to avoid paying an income tax, because they are material things, with their date of manufacture known. Today we penalize by taxation persons who spend their money to purchase commodities, which are necessary to create business. Would it not be far more desirable to tax instead the man who is hoarding his money and keeping old and useless things? We should tax the man who holds old things for a longer time than originally allotted.

Under the present estate and inheritance tax system, the State has to wait an indefinite period, and allow the owner of a building or commodity to keep on earning and adding more to his fortune until he dies, before it can collect its inheritance tax. With obsolescence of merchandise computer in advance, the Government will collect with the article dies, instead of when its owner dies.

Moreover, the present method of collective revenue under the income tax is speculative and uncertain, because the profits of industry and business, upon which the income tax is based, are subject to vast fluctuations.

If the plan I propose is adopted, there will be a source of permanent income to the State from goods and merchandise in existence, and which are bound to continue to exist. Through a process of checking control of what the manufacturer sells to the dealer, and through reports by retailers of what they sell to consumers, the Government will know by the end of the year just what income it will be sure of getting, and this amount it will be paid irrespective of whether people are making big profits or not.

My plan would rectify the fundamental inequalities of our present economic system, in which we follow a hit-or-miss method, one getting much more than he needs or can use, and another less or nothing. We should learn to use our material resources so that all can partake of them, yet so that none will be any poorer or worse off than today.

In our present haphazard organization, the product of the worker’s toil continues to benefit and produce income for its owner long after the one whose sweat created it has spent and exhausted the meager compensation he received for his labor.

The worker’s wages are exhausted in a week or a month in the purchase of food, clothing and shelter. He has for himself little that is permanent to show for his hours of toil, whereas the owner of the building or machine which the worker’s labor helped to construct has a unit of capital goods which will last for years or even decades. The man who performed the work received as compensation only enough to purchase comfort and sustenance for a short time, and he must continue to labor if he wishes to go on living. The product of the worker’s hand, however, is a semi-permanent thing and produces income for its owner for an indefinite period of years. In the end, not only is the original cost of production repaid and interest yield on the investment, but far more besides. This very lasting quality of the product of the worker’s toil results to his disadvantage, for a time comes such as we are passing through today, when there is an excess of capital goods and the worker is told: “We have enough production of wealth; we are going to use up what we have an need no more for the present. You laborer, go find work elsewhere. We do not need you now.”

And so the worker, whose sweat wrought this vast store of material goods, suffers from poverty and want, while the country is glutted with everything. My plan would correct this obviously inequitable situation by arbitrarily limiting the returned capital, to a stipulated period of years, after which the benefits would revert to the people.

The situation in which the country now finds itself, in which there is poverty amidst plenty, is well illustrated by the analogy of a great giant standing in a pool of fresh water up to his lips, yet crying out that he is thirsty because he is paralyzed and cannot stoop to drink. His muscles must be enabled to relax for him to bend down in order that he may quench his thirst. So, too, the paralysis which prevents our economic society from consuming the abundant supplies of raw materials and manufactured commodities which glut our markets must be cured before normal conditions can be restored.

Furniture and clothing and other commodities should have a span of life, just as humans have. When used for their allotted time, they should be retired, and replaced by fresh merchandise. It should be the duty of the State as the regulator of business to see that the system functions smoothly, deciding matters for capital and labor and seeing that everybody is sufficiently employed. The Government will have the power to extend the life of articles for a year or two (upon agreed terms), if they are still useable after their allotted time has expired and if employment can be maintained at a high peak without their replacement.

If a machine has been functioning steadily for five years or so, it can fairly be considered dead – dead to the one who paid his money for it – because he has had all the use of it during those five years and it will have paid for its life by its earnings in the five-year period. Then it should go to the workmen, through the State; its life can be prolonged if the factories are already busy and there are no unemployed. But if by its replacement idle workers can be given jobs and closed factories reopened, then this machine should be destroyed and new (and probably improved) apparatus produced in its place.

The original span of life of a commodity would be determined by competent engineers, economists and mathematicians, specialists in their fields, on behalf of the Government.

In the course of 30 years under this arrangement, most construction and production would undergo a fundamental change for the better, as old, dilapidated and obsolete buildings and machines disappeared and new ones appeared in their place.

During this period some manufactured commodities would have been destroyed and replaced 15 times, others 10 times, still others 5 times, etc., depending on the span of life allotted to each, in order for it to earn sufficient for its purpose before it dies. We must work on the principle of nature, which creates and destroys, and carries the process of elimination and replacement through the ages. There would be no overproduction, were this method adopted, for production and consumption would be regularized and adjusted to each other, and it would no longer be necessary to send our surplus goods to find outlet in foreign markets. We would not then, as we do today, have to sell those goods on credit and later have to beg for our money, which in the long run foreign nations do not want to repay anyway.

In the description of things under the present organization of society, we continually make use of a system of weights and measures. Thus, a commodity is evaluated in terms of size—shape, weight, value, etc. The weights and measures we use are standardized and regulated by the Government so that they may not be violated. But though we may not realize it, this system is incomplete because in the description of things it omits consideration of two elements which are equal in importance to those in everyday use in determining real values. These are life and time, life with respect to the commodity produced, and time, the period it should last.

If we add the elements of life and time to our measurement of what we produce, and say that the life of this automobile shall be not more than 5 years, or the life of this building shall last not more than 25 years, then, with the addition of our customary measurement of these commodities, we will have a really complete description of them right from the beginning. And, when capital purchases the automobile or the building, it will be doing so only for that limited period years, after which the remaining value left in the product will revert to labor, which produced it in the first place, and which thus will receive its rightful share in the end, even if it did not do so in the beginning.

Miracles do happen. They must be planned in order to occur. Similarly in this time of economic crisis, we must work out our own salvation.

If we can afford to sink ships, that cost millions of dollars to construct, merely for the purpose of giving target practice to the gunner, then surely we can afford to destroy other obsolete and useless products in order to give work to millions and pull the country out of the dire catastrophe in which it is now wallowing.

At the present time our country has plenty of everything, yet people are in want because of the breakdown in distribution, an inadequate division of the fruits of labor. Worn-out automobiles, radios, and hundreds of other items which would long ago have been discarded and replaced in more normal times, are being made to last another season or two or three, because the public is afraid or has not the funds to buy now. The Government should be enabled to advance a sum of money to certain Trust Agencies to purchase part of these obsolete buildings and machines and clothing. They should be thrown into a junk pile, and money lent toward creating new buildings, machines and commodities.

The State can lend money for the erection of new buildings at an interest rate of no more than 2 ½ or 3 per cent. Suppose, though, that new builders or owners of the buildings pay 5 or 5 ½ per cent interest. Two and a half per cent of this would go to the Government as interest and 2 ½ or 3 percent for amortization or to a sinking fund, our of which to pay back for the construction of the building within 25 or 30 years, computed on a basis of compound interest. At that time, the building can be destroyed and a new one erected, with resultant stimulus to employment. The original building in the intervening years would have served its purpose and fairly repaid its owner.

Capital should be willing to invest its wealth on a 2 ½ or 3 per cent interest basis under such conditions, because the investment will be safe, steady and permanent. In the present economic chaos, investments at great interest rates are in jeopardy and, while at present lenders are getting large returns for their money, their capital is in constant danger of being wiped out altogether.

The tax-collecting machinery at present used by the Government could readily be converted into the media carrying into operation the system here proposed. It could be used with the same force and effect, and new laws passed concerning everything produced, just as our present excise and tariff laws cover in their fixing of rates thousands of individual items and categories. Such a means of solving our economic problem could be brought into operation quickly and in a few months the machinery of administration perfected so that thousands of people could be put back to work within a comparatively short time.

If this plan were in operation, speculators would not acquire fortunes simply by manipulating and creating false values or synthetic wealth. If it were decreed that the life of wheat were to be no more than two years, for example, no man would buy the grain solely for speculation, thus creating an artificial market and holding a club over the farmer’s head, as today. He would not dare because he would know that he would have to pay the Government a tax on the wheat after it had lived its legal life and this would make it unprofitable or at least highly dangerous to buy speculatively and hold for the future.

The widespread suffering from unemployment and want in this country today is a symptom of a fundamental maladjustment – a sickness, if you like, in our body economic. Almost every sickness can be cured, provided we get the right doctor to diagnose the case and prescribe the proper medicine, but he patient must take the medicine in order to get well. My plan is in essence a prescription for the relief and cure of the ailments from which our economic organization is today suffering.

Of course, the inauguration of such a system of planned obsolescence will be opposed by many merely because it is new, for it I hard for us to abandon our old notions and adjust ourselves to a new way of thinking. Unlike most changes for the good of the masses, however, this scheme need not involve much hardship, strife or suffering. That is not necessary. With a reasonable amount of common sense used, the plan ought gradually to work smoothly without much loss to anybody. In wartime we conscript the flower of our country’s manhood, and send them to the front to fight and often be destroyed. If such drastic procedure is deemed wise and necessary in the crisis of war, would it not be far more logical and profitable in our present emergency to conscript the dead things – material, not human – such as obsolete buildings, machinery and outmoded commodities, and send them to the front to be destroyed in the war against depression, thus saving the country from economic chaos by providing work?

It is far cheaper to destroy useless and obsolete goods now, and perhaps some of our synthetic wealth as well, than to risk destroying far more priceless assets, such as human life, and undermining the health and confidence of the people, by continuing to fight the depression with our old, slow, and costly methods.

Even in the present organization of our economic society, we recognize in many instances the necessity of destroying some of our wealth in order to increase it. For example, coal is wealth, but it is burned up and destroyed daily in locomotives furnaces and other devices in order to create power to drive machinery and manufacture goods. Similarly, oil is wealth, but to serve its purpose it must be used and consumed in the engines of automobiles and the whirring wheels of factories. Grain is wealth, but we destroy it by feeding it to cattle, by consuming it ourselves, and by scattering it on the ground as seed to produce more grain. It is by this process that people live, function and create material goods.

Wealth may be compared to language. Although we use our language every day, it does not get used up. On the contrary, new words and idioms are constantly being added to the national vocabulary, and the language increases in usefulness the more it is spoken, instead of deteriorating.

In olden times, only a few chosen ones, such as kings and priests and nobles, could read and write. The rest of the people were kept in ignorance and poverty. Today, with our standardized and simplified grammar and our mass education, the benefits of literacy are available to everybody, to rich and poor alike.

Such a condition should exist also with respect to the enjoyment of wealth. A minimum standard should be created for everyone, and rich and poor, old and young should participate in its benefits, and profit from its use and management.

Our economic society has advanced little from Medieval times in the distribution of our wealth. We still continue on the basis of our old theorist and notions that only the chosen ones should enjoy it.

There is as much wealth in existence as there is time, buy people do not visualize it. Wealth, like good, must be digested for human beings to be able to live, function and create—in other words, to produce more wealth. If we want to acquire new wealth, the supply lines must be drained so that fresh commodities can come in. If there are stale goods left in the lines, the fresh supply must force them out.

The cause of our present stagnation is that the supply line or arteries furnishing the needs of the country are clogged with obsolete, outworn and outmoded machinery, buildings and commodities of all kinds. These are obstructing the avenues of commerce and industry and are preventing the new products from coming through. There is little demand for new goods when people make their old and worn-out things do, by keeping them longer than they should.

We need to apply better managerial foresight to public affairs. I contend that any business or corporation, public or private, which operates and expects to get an income of several billions of dollars a year from its operations, deserves much attention, requires thoughtful planning, in order t perfect the machinery of its organization. The aim should be to make it function smoothly in order to satisfy the self-supporting multitudes, by providing them with regular employment at a living wage which will assure the American standard of living.

Such a socially responsible system, which is anxious for the wellbeing of all of its citizens, is on a vastly sounder and more permanent basis than one which allows business merely to take out profits without improving the organization with new methods and without renewing the equipment.

I maintain that with wealth should go responsibility. Too many nowadays regard wealth as license to freedom and immunity from obligation to the people. Such irresponsible possessors of wealth are shirkers, who tend to make all of us poorer.

Summarizing the befits which would accrue to this nation and to the world at large if my plan were adopted and put into effect, it would:

  • Bring order out of the chaos now disrupting the whole economic and social organization.
  • Organize and regularize opportunities for employment
  • Obviate the tremendous social waste of making no use of the workpower of millions of men and women (who are compelled to stay idle) In this connection, it is significant to note that “the cost of the present depression will very probably exceed 50 billions of dollars” (a staggering amount), according to Malcom C. Rorty, business executive and statistician, writing in a recent issue of the Harvard Business Review.
  • My plan would take Government finances out of their present speculative status and would put Government income on a more stable basis, by receiving annually at least between 25 and 50 per cent of the net income of all the buildings, machinery and other commodities which have been declared obsolete after their allotted time, and nevertheless allowed to function longer in the event there is ample employment

Consumption Strike Grows

Retail sales declined sharply in September as the General Consumption Strike gains mass participation in the United States.

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A headline on today’s MarketWatch.com says it all: “Shoppers on strike in September”. In an earlier blog post, I suggested that the decrease in consumer spending may seem like uncoordinated fear but is actually partly the result of an organized campaign by fed-up consumers who are using a General Consumption Strike as a tool to change the world. Now is the time to join this growing movement to consume less and live more.

The mass media is understandably alarmed by the sharp declines in consumer spending that have happened in the last three months: as everyone knows, our economies are based on unhealthy, unsustainable consumption. The more we destroy the earth by turning our natural resources into disposable garbage the “healthier” our economies are, or so we are told. But it is becoming obvious to most people that, as the revolutionary leader in Ursula K. Le Guin’s classic The Dispossessed taught, excess is excrement and the only way to restore health to our social body is to decrease the unnecessary excesses of our society and to lower our consumption of the earth. In other words, live simply so that others may simply live.

The New York Times summarizes the gains of our General Consumption strike thus:

Retail sales fell sharply in September as consumers shunned department stores, auto showrooms and shopping malls, ratcheting back spending for a third consecutive month.

Last month’s 1.2 percent decline in retail sales was the sharpest drop in years, and it came in the heart of the back-to-school shopping season, traditionally the busiest time of the year for retailers outside of the December holidays.

  

The scent of capitalism’s decline is in the air, people are now looking for alternatives. Some are turning to Marx — the Guardian reports sales of Marx’s books are up 300% in Germany — and others are looking to local currencies and alternative economies. Our time is approaching, let us be prepared.

Blackspot Money

What would a Blackspot Currency look like?  Would it be time-based?  Would it be international or purely local?

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If the American people ever allow private banks to control the issuance of their currency, first by inflation and then by deflation, the banks and corporations that will grow up around them will deprive the people of all their property until their children will wake up homeless on the continent their fathers conquered. – Thomas Jefferson

Let’s be honest: no one understands economics anymore. It’s been over a hundred years since Marx published Volume One of Das Kapital, a book whose audience was the working class. Today, only specialists are expected to enter the debate on economic policy, the rest of us it seems are supposed to wait on the sidelines while the value of their money varies widely without understanding why. The ongoing economic collapse, grants us an opportunity to rethink our reliance on a currencies that are inhuman and make no sense.

A growing number of activists are focusing on the question of the role of money in the ongoing destruction of the natural environment. Last month, Enric Duran, a Spanish activist borrowed over €500,000 from banks, gave it away to activist organizations and then distributed 200,000 copies of a newspaper in which he publicly refused to pay the money back

Duran explained his actions thus:

This financial system depends on more and more money being given in loans. The loans in the end have an environmental impact as people use them to buy a car, to travel, to expand a factory facility or to build houses amongst other things. Thus this system of economic growth by means of loans depends on the constant and growing conversion of natural resources into CO2 and waste. Hence at a time when we are reaching the limits of growth in energy production due to the decline of oil and when the output limits of many mines are also being approached, it seems safe to conclude that this system created more than 300 years ago on the basis of expanding credit cannot continue in the way that we know it today.” (click here Duran’s full statement)

We have become so dependent on money that while we may entertain critiques of capitalism, there are few people who would entertain a movement against money itself. How are we to live, eat, pay our rent or buy things without money? This is a question that we must begin to address.

Some proposals include Time-based currencies, local currencies, Local Exchange Trading Systems, and ROCS among others. And the most inspiring news is that there are already dozens of community currencies in the United States.

What would a Blackspot Currency look like? Would it be time-based? Would it be international or purely local? Let’s get to work imagining a new economy based on Blackspot principles and local flair. And maybe one day, Adbusters will be the first magazine to offer subscriptions paid for with an alternative currency.

Strike, Collapse, Rethink

A general consumption strike is behind the coming economic collapse. Culturejammers must use this opportunity to usher in a new world.

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For years, culturejammers have been warning that the logic of capitalism is unsustainable and that sooner or later a system based on limitless, ever expanding consumption will fail. Not content to merely whine, we embarked on social campaigns, such as Buy Nothing Day and TV Turnoff Week, to demonstrate that a decrease in consumption means an increase in the enjoyment of life. And we witnessed, with growing satisfaction, that each year our movement grew — until even the mass media could no longer ignore our advances.

Taking the lessons of Buy Nothing Day one step further, many culturejammers began advocating a General Consumption Strike as the appropriate tool for reshaping the basis of our economies. Two years ago, Paul Ariès wrote the Manifesto For General Consumption Strike. In his manifesto, Paul called for a collective refusal to be consumers that would contrast the “bulimic economic logic with the goal of living with less goods but with more relationships”. He then went on to say:

We’ll go on strike to get free public transportation, to get free social housing, to get different pricing depending on consumption levels, to give everyone a universal existence income so all can live in dignity, we’ll go on strike to have those who ruin the planet pay more, to have advertisements limited to a few spaces, to redistribute wealth according to a maximum permitted income, etc. Thinking this strike would be a hunger strike is understanding nothing about what is consumption. A consumption strike means refusing to be a consumer, the kind of human being who belongs to the system. The goal is not to threaten our lives, our hyper-consumption society does that very well without us. On the contrary the goal is to learn how to fully exist, to live as a user in control of his use and no longer as a labor and a consumption convict, no longer as a capitalist market slave.

Let’s trust collective intelligence to rediscover long-forgotten use. Let’s think right now of our consumption and try to consume much less adopting a minimalist way of life. However we must watch out for purists who could turn this citizen action into a religious, moralizing, or authoritarian posture. Let’s trust the collective sensitivity to allow this action to grow in size and consistency.

Of course this general strike will require the boycott of some products vital for the hyper-capitalist system (not only economic products but also ideological products like TV news or most newspapers). A consumption strike wouldn’t make much sense if the strikers keep shopping (even for necessities) in those capitalist temples (supermarkets).

The manifesto circulated widely: it was printed in the pages of Adbusters, emailed to friends and discussed in cafes. And now, at the brink of an economic collapse, increasing numbers are joining the Consumption Strike. Already our actions are having profound consequences. The New York Times reports that consumer spending is down sharply, the first quarterly decline in two decades link and that consumer borrowing fell for the first time in a decade. And according to the Wall Street Journal our general decrease in consumption is putting retailers out of business and pushing mall vacancy rates to their highest level in seven years.

The mass media would like to write off the widespread decrease in consumer spending as uncoordinated fear and irrational behavior, but the truth is that there is a growing movement behind this conscious consumption decrease, and we won’t stop saving our money until the whole system is rethought.

Ours is not a purely nihilistic campaign, we do not revel in economic collapse out of spite but instead because we believe that only after an economic decline will it be possible to bring about the necessary changes to capitalism that will assure a sustainable future. We are also taking steps to insure that the money we save by decreasing our consumption goes to organizing mutual aid societies that will provide services to our needy compatriots.

To join the General Consumption Strike is easy: spend less, live more. Consider doing without your high-speed internet, cell phone service, beer or wine, restaurants, gasoline, new clothes, fancy electronics and tourism. Think of the money you will save, the fewer hours you’ll need to work, and the more time you’ll have to live. Tell your friends that you are consciously taking part in the General Consumption Strike and prepare yourself for the moment of truth: when the corporations will fall and the local communities will thrive. But beware, as Paul Ariès warns, “the system will react. It will use blackmail with employment, it will threaten with firing; the shopkeepers will cut prices and manipulate consumers.” Stay strong, this is a once in a hundred year opportunity!


The Blackspot's Design Unfolds With Time

Not a product, a brand nor a marketing campaign, the blackspot is a call to shake off the chains of resignation.

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In a silent moment a blackspot sprouted as a scribble upon the wall – the remainder of a black crayon circling, blotting out what lay beneath. As pure possibility, the blackspot grew through negation, composting decaying culture to fertilize seedlings of renewal. Taking an ad bloated with pestilential desires, swirling its mark until nothing remained but tilled field, the blackspot prepares the fecund ground, dark with becoming, for our new beginning.

Not a product, a brand nor a marketing campaign, the blackspot is a call to shake off the chains of resignation. Feel the most powerful tremble when faced with our challenge. Slipped into their hands, thrown into their faces, the blackspot signals our ongoing mutiny against consumerism. But our rebellion is of a different kind, where not only the captain of the vessel walks the plank but also the course and even the maps are destroyed. We are not sailing for a distant shore, nor seeking the middle passage. Instead, our destination is here, where we stand. We will retake this ground with the blackspot as guide, pointing toward an alternative present, a viable vision for transforming our communities into lush forests of homegrown culture, unhomogenized by corporate toxins.

Like all untimely ones, the blackspot remained a potentiality yearning toward actuality – waiting for necessity to pollinate its delicate flowers until, weathering storms of cynicism and resignation, the blackspot bore first fruit: we emerged, a tenacious people inspired, prepared to remake the world. Our initial offering, a simple sneaker destined to unswoosh souls by kicking corporate ass, was a fast success. But the shoe was mere beginning, symptom of the coming upheaval, a small taste of the envisioned world to come: castrated capitalism, blackspotted.

See the world freshly made. There’s no need to raze it all, we can embrace what is good and compost the bad. It takes only the courage to daydream, to gaze with intolerance for corporate blight. Our aspirations may be bold but our strategy is sound: dig in for the fight, prepare for the struggle and recruit allies who’ll await the decision moment.

From a scribble on the wall to the incubator of a people, the blackspot’s design unfolds with time – the destined catalyst of cultural rebirth.

Cheap beer?

Why do hipsters drink PBR? Rob Walker takes a look at brands and meaning in the marketplace.

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Speaking of PBR and all the love it receives from hipsters, here is an interesting excerpt from New York Times Columnist Rob Walker’s new book, Buying In:

The Blackspot sneaker that I mentioned earlier-the creation of the antibrander, Kalle Lasn, and his Adbusters crew-is premised on the belief that a logo (or antilogo) product can have real meaning for people who are sick of logos; it is premised on the belief that the marketplace of goods is a marketplace of ideas. The “hijacking” of PBR [Pabst Blue Ribbon Beer] shows how this really can happen, although its different from the Blackspot idea in two important ways.

The first is that while the meaning of the Blackspot as a sort of protest brand was created by Adbusters and announced to potential consumers, the meaning of PBR as a kind of protest brand did not come from its owners; it came from the grass roots, from consumers, from the bottom up.

And here is a second difference: On the side of every can of Pabst Blue Ribbon is a P.O box in Milwaukee. Pabst does trace its roots to a brewery foundered there in 1844. These days, however, Pabst Brewing Company is based in San Antonio. In 1985, the brewery was bought by Paul Kalmanovitz’s idea, a self-made beer and real estate baron. While other big brewers were spending to build national, image based brands, Kalmanovitz’s idea, apparently, was to buy up ailing ales, slash all associated costs, and let them “decline profitably.” Kalmanovitz died in 1987 (Pabst is owned by the charitable foundation he left behind), and his lieutenants ran the show for the next dozen or so years along the same lines. The current Pabst Brewing portfolio includes Schlitz, Carling Black Label, Falstaff, Olympia, and Stroh’s. It also owns a few regional stalwarts (Lone Star, Rainier, Old Style) and malt liquors (Colt 45, St. Ides). Its top seller, with about 1 percent of the U.S. beer market, is Old Milwaukee.

Along the way, Pabst shuttered its Milwaukee brewery, eliminating nearly 250 jobs and touching off a legal battle over pension obligations to former workers. This might explain another quirk of the Pabst resurgence-that it has radiated out from a part of the country that had no particular historic tie to the brand. “They really aliented people in Milwaukee,” Dennis E. Garrett, a marketing professor at Marquette University in that city, told me. In 2001, Pabst finalized an outsourcing deal with Miller, becoming a “virtual brewer”, as one executive put it at the time. Having virtually wiped out its blue-collar workforce, Pabst employed just 166 people, about half of them selling beer in the field and the rest in the home office. This, in other words, is exactly the kind of scenario that people like Lasn and books like No Logo were complaining about.

That is to say, PBR’s blue-collar, honest-workingman, vaguely anticapitalist image-image attached to it by consumers-is a sham. You really couldn’t do much worse in picking a symbol of resistance to phony branding.”

From reading the hundreds of comments on the hipster article, I expect many people would say, "I drink PBR because it is cheap, not because it is cool". But if you were in the liquor store, staring at a fridge that had Budweiser and PBR next to each other for exactly the same price, which would you choose? Some would probably choose PBR because its image is grassroots and blue collar. But this image is false. What do you do when you find out that PBR is owned by an American company, but that the production of all its twenty-nine beers is outsourced to SABMiller, based in South Africa? What do you do when you find out your rebellious Converse are now made by Nike in China? In a time when image is cleverly manipulated, we need to become increasingly aware of where our products come from and what our brands stand for so we can hold them up to the standards we expect.


Noam Chomsky on rethinking capitalism

Political activist Noam Chomsky says: rethink capitalism or else our society is doomed to fail.

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Noam Chomsky describes the purpose of our economic system as individual material gain, and explains why a society based on this principle will destroy itself in time.

Blackspot hits the big apple

Spreading the Rethink Capitalism message throughout the alternative fashion world.

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Daniel and Lauren are representing Blackspot at the London Edge New York
tradeshow in New York City. They’ll be spreading the word about our
open-source brand and talking shop with other small business owners
from across North America. Keep an eye out for live updates as they are
posted on Twitter.

Blackspot V1:R release

The newest addition to the Blackspot lineup is available now!

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As of this morning, the Blackspot V1:R is officially available for order! We’ve been waiting for weeks to let everyone know what’s going on, and we decided to hold off until we had the shoes in our hands. Quite a few people contacted us for more information, and we thank you all for your patience.

The red edition is available for order online, and will also be carried by select retailers. Only 1,000 pairs were produced, so get them while you can!

Pricing and sizes will be the same as the classic V1 sneaker

Spiritual capitalism

Can the bottom line be replaced by caring for others?

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photo: Nick Seal


I know thoughts of meditating in boardrooms and choir sessions in the lunch room come to mind, but try not to take “spiritual capitalism” so literally. Carleen Hawn from Ode Magazine explains what spiritual capitalism means:

…the success of an enterprise is measured by values like “integrity” and “commitment” as much as by targets like “efficiency” and “profitability.” It’s based on the recognition that every businessperson—whether you’re the CEO of a major multinational or the head of your own small firm—is in the service industry, and the services rendered must benefit not just yourself and your shareholders, but the planet and other people as well. The first commandment of the growing spiritual-capitalism movement is: Taking care of business means taking care of others.”

Sorry, flash is not available.


Azim Jamal - Corporate Sufi


Inspirational speaker Azim Jamal has another term for CEO with ethics and a conscience, a Corporate Sufi.

Whatever you like to call it, buddha in the boardroom, spiritual capitalism, corporate sufi, or jesus businessmen, the question still remains the same:

Can we shift the entire system from profitability and the bottom line to taking care of others and the environment? And if so, is it solely in the hands of the CEO’s, or do the people of a company have any power to bring about this change?

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