Our Daily Bread, documentary

Welcome to the world of industrial food production and high-tech farming! To the rhythm of conveyor belts and immense machines, the film looks without commenting into the places where food is produced in Europe: monumental spaces, surreal landscapes and bizarre sounds – a cool, industrial environment which leaves little space for individualism.

People, animals, crops and machines play a supporting role in the logistic of this system which provides our society’s standard of living. OUR DAILY BREAD is a wide-screen tableau of a feast which isn’t always easy to digest – and in which we all take part. A pure, meticulous and high-end film experience that enables the audience to form their own ideas.


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Big Ideas That Changed The World – Consumerism

Playlist with 4 parts:
http://www.youtube.com/p/2DC9588FD1A66AE1?hl=el_GR&fs=1

Many big ideas have struggled, over the centuries, to dominate the planet, but only one has achieved total supremacy. It’s compulsive attractions rob it’s followers of reason and good sense. It has created unsustainable inequalities and threatens to tear apart the very fabric of our society. More powerful than any cause or even religion, it has reached into every corner of the globe; it is consumerism.
My name is Jonathon Porritt and, for the last three decades, I’ve been banging on about the environment and social justice. I first got involved in the 70s, with Friends of The Earth and the Green Party and since then I’ve been a campaigner, a political candidate, I’ve taken direct action, I’ve been an advisor to government, I’ve written books, I’ve lectures, I’ve hectored, you name it I’ve done it.
For the last ten years, I’ve been working with Forum for the Future to promote the solutions to today’s social and environmental problems and I’ve come to realise it’s consumerism that is, absolutely, at the heart of this. But, what is consumerism? Isn’t it just a posh word to describe shopping? We’re all consumers, after all, we all go shopping and society obviously couldn’t function without some level of consumption.
I’m not talking about consumption here, I’m talking about the idea that we should all, actively, be consuming more and more every year and that this is the best measure of economic progress. Consumerism puts consumption at the very heart of the modern economy and everything is done to persuade us to go and consume more; advertising hoardings, billboards, newspapers, magazines and TV. We are bombar5ded day in and day out by these advertising messages. You may think they’re all selling you something different, different products, different brands, but at the same time they’re selling you one big idea; that the more we consume, the better our lives will be.
Almost unnoticed, consumerism has become our principal pastime, our zeitgeist, our ideology, all rolled into one. It’s a very seductive idea, but it’s also a lethal idea. We’ve become a generation of compulsive shopaholics. Scale up all of these individual acts of consumption multiplied by several billion people and stand back and watch the disaster unfold.
The trouble is, as consumers, we don’t always know the real cost of what we’re buying. My daughters have a passion for Braeburn apples, They’re juicy, they’re crunchy, but they’re air-freighted in from New Zealand. So who knows how much fuel has been spent to get them into my home town. What we really ought to be doing, is buying far more of the food we need from local farmer’s markets. That way the producer’s linked to the consumer, environmental impact is reduced and we really do begin to understand the true cost of eating the way we eat today.
Our love of shopping, quite literally, threatens the end of the world as we know it today. As our population grows and we go on consuming more and more, the eco-systems on which we depend are now close to collapse. It’s all down to the power of modern consumerism. So how did we fall into this trap?
For much of human history, the biggest problem was scarcity, experienced as poverty, hunger and deprivation. So this urge to acquire, to go beyond meeting one’s basic needs, started as a survival instinct. It’s part of our essential human nature.
As civilisation advanced, life got easier, material goods became more available, but they were never what we consider plentiful, except for a tiny majority. For thousands of years, there were only a comparatively few conspicuous consumers; the rich and the powerful. For them, the trappings of luxury always had a secondary purpose. They were designed to distinguish the rulers from the ruled. To remind the powerless where the power really lay. Society was so rigidly divided that the poor accepted their lot without question and that was largely due to one very good reason; the fear of God. After all, what really mattered was life after death, not a better life here on Earth.
During the 17th century, new trade routes opened up and a new middle-class of traders and entrepreneurs emerged to exploit them. They revelled in their new found wealth. It now became respectable to consume and flaunt one’s consumption. In 1776, one man would capture the spirit of self-interested individualism. In his book, The Wealth of Nations, Adam Smith argued that the pursuit of luxury worked as an economic driver that would make everybody richer. The best way to encourage economic growth is to unleash individuals to pursue their own selfish economic interests. Adam Smith provided the model for an economic system that would take over the world; capitalism was born and consumerism would be at the heart of it.
During the 19th century, scarcity was gradually overcome. Personal wealth and the trade it promoted drove an unparalleled economic boom that transformed the West. Giant factories were built to supply the goods that society now demanded. Thanks to the Industrial Revolution there was a gradual shift towards mass consumerism.
It wasn’t just the production of goods that was revolutionised, the process of buying was, itself, transformed. After the first department store opened, in 1852, shopping became a respectable leisure activity. Department stores offered a dream world of material luxury, promoting shopping as and experience to savour and stores became the cathedrals for a new faith on the march.
There was one country where shopping and consumerism would become a way of life. By the early 20th century, Americans had the highest personal wealth of any country in the world, creating huge new markets. By the 1920s, the ordinary man and woman in America had come to believe that affluence was their birthright and to have access to consumer wealth became an integral part of The American Dream.
It was around this time that consumerism took a very different turn. Stimulating and manipulating people’s desires, spinning dreams and subtly creating envy. As the advertising industry really took off, temptation and seduction became at least as important as providing information. Big business and it’s advertising agencies turned to the science of psychology. Advertisers started to work out how to play on our subconscious. It wasn’t what the product did that mattered, it was the kind of person it promised to make you feel.
Consumerism didn’t always go unopposed. Most famously, in the 1960s, the hippy movement rebelled against rampant capitalism. It transformed it’s disgust with materialism, not just into a philosophy, but into a new way of living. It was a movement that had enormous appeal.
Then, America and the West took a fateful step. A new breed of politician dismissed environmental warnings and ushered in an age of even more rampant materialism. Hippies were now replaced by Yuppies and a new philosophy ruled; Greed Is Good. Throughout the 80s we were all encouraged to measure our success by how much we earned and how much we bought. Today’s successors to Thatcher and Reagan have done little to set aside the toxic legacy of such triumphalist individualism.
Such is the momentum of consumerism that nothing has been able to slow it’s relentless march!

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A Place Called Chiapas

http://video.google.com/googleplayer.swf?docid=4513202692382805096&hl=el&fs=true

In 1993 the Mexican government signed the North American Free Trade Agreement (NAFTA); implications from this agreement were that it would send Mexico into the status of a ‘First-world country’.

Since that time there has been an unsettled peace in Chiapas, Mexico.

The Maya, a large indigenous population who live in and around the state of Chiapas say, «Basta! (Enough!), we will take ourselves underground and wait to rise up, like corn,» in response to NAFTA’s unfair replications. In traditional lore, The Maya consider themselves to be ‘the people born from maize (corn)’.

The indigenous soldiers moved out of the jungle in 1994 to begin their insurrection. The people of Mexico woke to news of an army of indigenous men with AK-47s and some with sticks. The EZLN seized six hundred and fifty ranches and after controlled one quarter of the state of Chiapas. The spokesperson for the Zapatistas spoke in Spanish on behalf of the indigenous leaders of the Zapatista movement. Subcommander Marcos’ statement to the Mexican media [look at Mexican Radio] was: ‘Today there were attacks on four municipalities in Chiapas. This is an insurrection led by our organization The Zapatista National Liberation Army’. The leaders are mostly indigenous, the Mexican army counter-attacked. However the Zapatistas’ demands appeared on the internet claiming that they wanted «control over their lives and land». Eventually a ceasefire was declared. After this however Zapatista villages were surrounded by the Mexican Armies looking for rebel commanders in Realidad- driving army trucks and tanks through villages twice a week and as frequent as twice a day.

The NAFTA did not turn out as Mexico’s ruling party had planned. NAFTA resulted in import of very inexpensive American corn and as a result the peso plummeted and the biggest economic bailout was set in motion. Fifty billion dollars in loans was sent to Mexico by President Bill Clinton. The CHASE Manhattan bank sent the Mexican government a memo advising them to ‘get rid of the Zapatistas’. With this bailout blurring the lines of power the Zapatistas say «they have no idea who they are negotiating with».

‘The Encuentro’ was another mode of resistance and support for the Zapatistas. This was a meeting Wild considers «a post-Glasnost revolutionary woodstock, without the acid». Three thousand people attended, and were described as Spanish and Italian communists, assorted Latin American revolutionaries, indigenous from all over Chiapas, and a caped wrestler called Super Barrio. This international meeting was against Neoliberalism and for all of humanity. The Encuentro reveals how important civilian support is to the Zapatista movement, whose goals suffice the civilians of the world.

The Encuentro also entails a dance in which Zapatistas dance with the guests, a dance which is performed «on the edge of romantic ideals and harsh politics, between those who can leave Mexico and those who cannot. There are, however, many people who support the Zapatistas, but could not reach the Encuentro of 1996.

Nettie Wild states, «A month before the Encuentro I encountered a group of people the revolution almost forgot. I followed dark rumours of fear and violence to the north of Chiapas. [Jomajl] Here villages are deeply divided between Zapatista supporters and villagers who work directly with the ruling party and profit from it». She claims that the paramilitary groups have been formed, and ironically named «Peace and Justice» whom work within and sometimes outside of the group too. «Anyone who opposes them they call Zapatistas». Two thousand sympathizers in the north of Chiapas are forced to leave their homes making them refugees in their own country. Nettie Wild questions, «if they go home can or will the Zapatistas help them?» and comments, «my camera is framing the gap between rhetoric and reality». Nettie Wild a month later watches, with three thousand others, as Subcommadante Marcos appears riding on his horse with a pole with a tiny red flag, «reminiscent of the hapless Don Quixote- the fictional Spanish knight who fights for impossible dreams and can’t distinguish reality from what’s inside his head».

Nettie Wild during a press session asks what the Zapatistas have in store for the supporters in the north and he responds offensively, but later in the documentary ceases to have Peace Talks with the Mexican government until the refugees in the north are served real peace and justice.

This documentary reveals the startling reality of what is like to live in Chiapas relatively today. The nature of the movement is left to the viewer to interpret.

Bakunin books

Mikhail Alexandrovich Bakunin (1814-1876) was a well-known Russian revolutionary and theorist of collectivist anarchism.Bakunin is remembered as a major figure in the history of anarchism and an opponent of Marxism, especially of Marx’s idea of dictatorship of the proletariat. He continues to be an influence on modern-day anarchists, such as Noam Chomsky.Bakunin biographer Mark Leier has asserted that «Bakunin had a significant influence on later thinkers, ranging from Peter Kropotkin and Enrico Malatesta to the Wobblies and Spanish anarchists in the Civil War to Herbert Marcuse, E.P. Thompson, Neil Postman, and A.S. Neill, down to the anarchists gathered these days under the banner of ‘anti-globalization.'»

Bakunin’s socialism was known as «collectivist anarchism», in which the workers would directly manage the means of production through their own productive associations. There would be «equal means of subsistence, support, education, and opportunity for every child, boy or girl, until maturity, and equal resources and facilities in adulthood to create his own well-being by his own labor.»

Bakunin’s methods of realizing his revolutionary program were consistent with his principles. The workers and peasants were to organize on a federalist basis, «creating not only the ideas, but also the facts of the future itself.» The worker’s trade union associations would «take possession of all the tools of production as well as buildings and capital.» The peasants were to «take the land and throw out those landlords who live by the labor of others.»Bakunin looked to «the rabble,» the great masses of the poor and exploited, the so-called «lumpenproletariat,» to «inaugurate and bring to triumph the Social Revolution,» as they were «almost unpolluted by bourgeois civilization.»

By «liberty», Bakunin did not mean an abstract ideal but a concrete reality based on the equal liberty of others. In a positive sense, liberty consists of «the fullest development of all the faculties and powers of every human being, by education, by scientific training, and by material prosperity.» Such a conception of liberty is «eminently social, because it can only be realized in society,» not in isolation. In a negative sense, liberty is «the revolt of the individual against all divine, collective, and individual authority

God and the State..Bakunin by Gurram Seetaramulu

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Michail Bakunin -Statism and Anarchy by Adrian

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Michail Bakunin -Revolutionary Catechism by Adrian

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Michail Bakunin the Paris Commune and the Idea of the State a4 by Arxontis

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Michail Bakunin Marxism Freedom and the State a4 by Arxontis

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Under Occupation: Toronto G20 Operation Documentary

Under Occupation: Toronto G20 Operation is an educational documentary that shows, in chronological order, the events that transpired over the G20 weekend in Toronto, Canada. While the mainstream media repeatedly broadcast images of burning police cars and broken windows, the cameras on the ground captured a far more terrifying story. Eyewitness video footage and firsthand accounts featured in this film tell a horrific tale of police brutality, mass arrests, secret laws and outrageous violations of the Canadian Charter of Rights and Freedoms.

The film highlights the apparent 1.2 billion dollar security failure and puts into question what kind of policies were in place to direct the police in matters like protecting property and crowd control.
What is evident is that the police had a deliberate and blatant disregard for citizens civil rights, their conduct toward protesters and detainees was brutally violent and merciless.
With such a breach of civil liberties, and a lack of decision making transparency several calls for a public enquiry have been made by community groups and watchdog organizations.
Watch the testimony given by several protesters interviewed, who were rounded up and locked away for over 20 hours in a makeshift “detention centre”, infamously named Torontanimo. Amnesty International declared the conditions people endured there as a violation of human rights.
The story of the Toronto G20 begins with this film, but the aftermath, and the grim and unsettling implications of these events, the stories shared by the victims is still in question.

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