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Entende-se por resiliência a capacidade de um sistema – quer seja uma floresta, uma cidade ou uma economia – responder às mudanças e continuar a desenvolver-se. Envolve, por isso, tanto a capacidade de resistência como a de adaptação, bem como a capacidade de transformar choques e perturbações – como uma crise financeira ou alterações climáticas – em possibilidades de renovação e inovação. A abordagem centrada na resiliência compreende também a aprendizagem, a diversidade e, sobretudo, o reconhecimento de que os seres humanos e a natureza estão de tal modo interligados que devem ser encarados como um único sistema socioecológico.
Recent decades have seen a significant shift in how profound and intractable problems such as poverty, disease, violence or environmental deterioration are handled. While such problems have traditionally been handled through national social and spatial policies in European welfare states such as Sweden, there has been a substantial redistribution to the market, regions and communities. This is embodied in the term ‘social innovation’, which marks a critical shift in how, where, and by whom societal problems are handled. Practices of social innovation involve a reconfiguration of relations between the state and citizens, relations that are may be (co-)produced in ways that are regionally, socially, and spatially specific. This paper (in the short form of ‘preliminary findings’) explores the ‘how’ of social innovation through three case studies concerning urban resources issues such as food, water, waste and land use. Building on arguments that design has become central to the (co-)production of social innovation, I examine the role of designers and design artifacts in framing and staging (co-)production within households, neighborhoods and civic arenas. Locating social innovation as the reconfiguration of society from within, I discuss these as examples through which wider social practices and systems, beliefs and authority, may be profoundly altered.
McKenzie Wark is a theorist who focuses on media and new media. He is interested in new media technology, intellectual property, computer games, and new media art and culture. He is the author of Spectacle of Dissintegration (2013), The Beach Beneath the Street (2011), A Hacker Manifesto (2004), and Gamer Theory (2007). This interview is exclusively about his latest book, Molecular Red, Theory for the Anthropocene (2015), which focuses on science fiction, labor, utopia and anthropocene.
Nowtopia is a book about a new politics of work. It profiles tinkerers, inventors, and improvisational spirits who bring an artistic approach to important tasks that are ignored or undervalued by market society. Rooted in practices that have been emerging over the past few decades, Nowtopia’s exploration of work locates an important thread of self-emancipatory class politics beyond the traditional arena of wage-labor.
Outlaw bicycling, urban permaculture, biofuels, free software, even the Burning Man festival, are windows into a scarcely visible social transformation that challenges politics as we know it. As capitalism continues its inexorable push to corral every square inch of the globe into its logic of money and markets, new practices are emerging that are redefining politics. In myriad ways, people are taking back their time and technological know-how from the market and in small under-the-radar ways, are making life better right now. In doing so, they also set the foundation—technically AND socially—for a genuine movement of liberation from market life. The social networks thus created, and the practical experience of cooperating outside of economic regulation, become a breeding ground for new strategies and tactics to confront the everyday commodification to which capitalism reduces us all.
Outlaw bicycling, urban permaculture, biofuels, free software, even the Burning Man festival, are windows into a scarcely visible social transformation that challenges politics as we know it. As capitalism continues its inexorable push to corral every square inch of the globe into its logic of money and markets, new practices are emerging that are redefining politics. In myriad ways, people are taking back their time and technological know-how from the market and in small under-the-radar ways, are making life better right now. In doing so, they also set the foundation—technically AND socially—for a genuine movement of liberation from market life. The social networks thus created, and the practical experience of cooperating outside of economic regulation, become a breeding ground for new strategies and tactics to confront the everyday commodification to which capitalism reduces us all.