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Archive for the ‘corporations’ Category

Why the Rich Love Burning Man

Posted by G.A. Matiasz on August 30, 2015

This was originally printed in Jacobin Magazine:

Trey Ratcliff / Flickr

Trey Ratcliff / Flickr


Why the Rich Love Burning Man
Burning Man became a festival that rich libertarians love because it never had a radical critique at its core.
by Keith A. Spencer

In principle the annual Burning Man festival sounds a bit like a socialist utopia: bring thousands of people to an empty desert to create an alternative society. Ban money and advertisements and make it a gift economy. Encourage members to bring the necessary ingredients of this new world with them, according to their ability.

Introduce “radical inclusion,” “radical self-expression,” and “decommodification” as tenets, and designate the alternative society as a free space, where sex and gender boundaries are fluid and meant to be transgressed.

These ideas — the essence of Burning Man — are certainly appealing.

Yet capitalists also unironically love Burning Man, and to anyone who has followed the recent history of Burning Man, the idea that it is at all anticapitalist seems absurd: last year, a venture capitalist billionaire threw a $16,500-per-head party at the festival, his camp a hyper-exclusive affair replete with wristbands and models flown in to keep the guests company.

Burning Man is earning a reputation as a “networking event” among Silicon Valley techies, and tech magazines now send reporters to cover it. CEOs like Mark Zuckerberg of Facebook and Larry Page of Alphabet are foaming fans, along with conservative anti-tax icon Grover Norquist and many writers of the libertarian (and Koch-funded) Reason magazine. Tesla CEO Elon Musk even went so far as to claim that Burning Man “is Silicon Valley.”

Radical Self-Expression

The weeklong Burning Man festival takes place once a year over Labor Day weekend in a remote alkali flat in northwestern Nevada. Two hours north of Reno, the inhospitable Black Rock Desert seems a poor place to create a temporary sixty-thousand-person city — and yet that’s entirely the point. On the desert playa, an alien world is created and then dismantled within the span of a month. The festival culminates with the deliberate burning of a symbolic effigy, the titular “man,” a wooden sculpture around a hundred feet tall.

Burning Man grew from unpretentious origins: a group of artists and hippies came together to burn an effigy at Baker Beach in San Francisco, and in 1990 set out to have the same festival in a place where the cops wouldn’t hassle them about unlicensed pyrotechnics. The search led them to the Black Rock Desert.

Burning Man is very much a descendent of the counterculture San Francisco of yesteryear, and possesses the same sort of libertine, nudity-positive spirit. Some of the early organizers of the festival professed particular admiration for the Situationists, the group of French leftists whose manifestos and graffitied slogans like “Never Work” became icons of the May 1968 upsurge in France.

Though the Situationists were always a bit ideologically opaque, one of their core beliefs was that cities had become oppressive slabs of consumption and labor, and needed to be reimagined as places of play and revolt. Hence, much of their art involved cutting up and reassembling maps, and consuming intoxicants while wandering about in Paris.

You can feel traces of the Situationists when walking through Black Rock City, Burning Man’s ephemeral village. Though Black Rock City resembles a city in some sense, with a circular dirt street grid oriented around the “man” sculpture, in another sense it is completely surreal: people walk half-naked in furs and glitter, art cars shaped like ships or dragons pump house music as they purr down the street.

Like a real city, Burning Man has bars, restaurants, clubs, and theaters, but they are all brought by participants because everyone is required to “bring something”:

The people who attend Burning Man are no mere “attendees,” but rather active participants in every sense of the word: they create the city, the interaction, the art, the performance and ultimately the “experience.” Participation is at the very core of Burning Man.

Participation sounds egalitarian, but it leads to some interesting contradictions. The most elaborate camps and spectacles tend to be brought by the rich because they have the time, the money, or both, to do so. Wealthier attendees often pay laborers to build and plan their own massive (and often exclusive) camps. If you scan San Francisco’s Craigslist in the month of August, you’ll start to see ads for part-time service labor gigs to plump the metaphorical pillows of wealthy Burners.

The rich also hire sherpas to guide them around the festival and wait on them at the camp. Some burners derogatorily refer to these rich person camps as “turnkey camps.”

Silicon Valley’s adoration of Burning Man goes back a long way, and tech workers have always been fans of the festival. But it hasn’t always been the provenance of billionaires — in the early days, it was a free festival with a cluster of pitched tents, weird art, and explosives; but as the years went on, more exclusive, turnkey camps appeared and increased in step with the ticket price — which went from $35 in 1994 to $390 in 2015 (about sixteen times the rate of inflation).

Black Rock City has had its own FAA-licensed airport since 2000, and it’s been getting much busier. These days you can even get from San Carlos in Silicon Valley to the festival for $1500. In 2012, Mark Zuckerberg flew into Burning Man on a private helicopter, staying for just one day, to eat and serve artisanal grilled cheese sandwiches. From the New York Times:

“We used to have R.V.s and precooked meals,” said a man who attends Burning Man with a group of Silicon Valley entrepreneurs. (He asked not to be named so as not to jeopardize those relationships.) “Now, we have the craziest chefs in the world and people who build yurts for us that have beds and air-conditioning.” He added with a sense of amazement, “Yes, air-conditioning in the middle of the desert!”

The growing presence of the elite in Burning Man is not just noticed by outsiders — long-time attendees grumble that Burning Man has become “gentrified.” Commenting on the New York Times piece, burners express dismay at attendees who do no work. “Paying people to come and take care of you and build for you . . . and clean up after you . . . those people missed the point.”

Many Burners seethed after reading one woman’s first-person account of how she was exploited while working at the $17,000-per-head camp of venture capitalist Jim Tananbaum. In her account, she documented the many ways in which Tananbaum violated the principles of the festival, maintaining “VIP status” by making events and art cars private and flipping out on one of his hired artists.

Tananbaum’s workers were paid a flat $180 a day with no overtime, but the anonymous whistleblower attests that she and others worked fifteen- to twenty-hour days during the festival.

The emergent class divides of Burning Man attendees is borne out by data: the Burning Man census (yes, they have a census, just like a real nation-state) showed that from 2010 to 2014, the number of attendees who make more than $300,000 a year doubled from 1.4% to 2.7%. This number is especially significant given the outsize presence 1 percenters command at Burning Man.

In a just, democratic society, everyone has equal voice. At Burning Man everyone is invited to participate, but the people who have the most money decide what kind of society Burning Man will be — they commission artists of their choice and build to their own whims. They also determine how generous they are feeling, and whether to withhold money.

It might seem silly to quibble over the lack of democracy in the “governance” of Black Rock City. After all, why should we care whether Jeff Bezos has commissioned a giant metal unicorn or a giant metal pirate ship, or whether Tananbaum wants to spend $2 million on an air-conditioned camp? But the principles of these tech scions — that societies are created through charity, and that the true “world-builders” are the rich and privileged — don’t just play out in the Burning Man fantasy world. They carry over into the real world, often with less-than-positive results.

Remember when Facebook CEO Mark Zuckerberg decided to help “fix” Newark’s public schools? In 2010, Zuckerberg — perhaps hoping to improve his image after his callous depiction in biopic The Social Network — donated $100 million to Newark’s education system to overhaul Newark schools.

The money was directed as a part of then–Newark Mayor Cory Booker’s plan to remake the city into the “charter school capital of the nation,” bypassing public oversight through partnership with private philanthropists.

Traditionally, public education has been interwoven with the democratic process: in a given school district, the community elects the school board every few years. School boards then make public decisions and deliberations. Zuckerberg’s donation, and the project it was attached to, directly undermined this democratic process by promoting an agenda to privatize public schools, destroy local unions, disempower teachers, and put the reins of public education into the hands of technocrats and profiteers.

This might seem like an unrelated tangent — after all, Burning Man is supposed to be a fun, liberating world all its own. But it isn’t. The top-down, do what you want, radically express yourself and fuck everyone else worldview is precisely why Burning Man is so appealing to the Silicon Valley technocratic scions.

To these young tech workers — mostly white, mostly men — who flock to the festival, Burning Man reinforces and fosters the idea that they can remake the world without anyone else’s input. It’s a rabid libertarian fantasy. It fluffs their egos and tells them that they have the power and right to make society for all of us, to determine how things should be.

This is the dark heart of Burning Man, the reason that high-powered capitalists — and especially capitalist libertarians — love Burning Man so much. It heralds their ideal world: one where vague notions of participation replace real democracy, and the only form of taxation is self-imposed charity. Recall Whole Foods CEO John Mackey’s op-ed, in the wake of the Obamacare announcement, in which he proposed a healthcare system reliant on “voluntary, tax-deductible donations.”

This is the dream of libertarians and the 1 percent, and it reifies itself at Burning Man — the lower caste of Burners who want to partake in the festival are dependent on the whims and fantasies of the wealthy to create Black Rock City.

Burning Man foreshadows a future social model that is particularly appealing to the wealthy: a libertarian oligarchy, where people of all classes and identities coexist, yet social welfare and the commons exist solely on a charitable basis.

Of course, the wealthy can afford more, both in lodging and in what they “bring” to the table: so at Burning Man, those with more money, who can bring more in terms of participation, labor and charity, are celebrated more.

It is a society that we find ourselves moving closer towards the other 358 (non–Burning Man) days of the year: with a decaying social welfare state, more and more public amenities exist only as the result of the hyper-wealthy donating them. But when the commons are donated by the wealthy, rather than guaranteed by membership in society, the democratic component of civic society is vastly diminished and placed in the hands of the elite few who gained their wealth by using their influence to cut taxes and gut the social welfare state in the first place.

It’s much like how in my former home of Pittsburgh, the library system is named for Andrew Carnegie, who donated a portion of the initial funds. But the donated money was not earned by Carnegie; it trickled up from his workers’ backs, many of them suffering from overwork and illness caused by his steel factories’ pollution. The real social cost of charitable giving is the forgotten labor that builds it and the destructive effects that flow from it.

At Burning Man the 1 percenters — who have earned their money in the same way that Carnegie did so long ago — show up with an army of service laborers, yet they take the credit for what they’ve “brought.”

Burning Man’s tagline and central principle is radical self-expression:

Radical self-expression arises from the unique gifts of the individual. No one other than the individual or a collaborating group can determine its content. It is offered as a gift to others. In this spirit, the giver should respect the rights and liberties of the recipient.

The root of Burning Man’s degeneration may lie in the concept itself. Indeed, the idea of radical self-expression is, at least under the constraints of capitalism, a right-wing, Randian ideal, and could easily be the core motto of any of the large social media companies in Silicon Valley, who profit from people investing unpaid labor into cultivating their digital representations.

It is in their interest that we are as self-interested as possible, since the more we obsess over our digital identity, the more personal information of ours they can mine and sell. Little wonder that the founders of these companies have found their home on the playa.

It doesn’t seem like Burning Man can ever be salvaged, or taken back from the rich power-brokers who’ve come to adore it and now populate its board of directors. It became a festival that rich libertarians love because it never had a radical critique at its core; and, without any semblance of democracy, it could easily be controlled by those with influence, power, and wealth.

Burning Man will be remembered more as the model for Google CEO Larry Page’s dream of a libertarian state, than as the revolutionary Situationist space that it could have been.

As such, it is a cautionary tale for radicals and utopianists. When “freedom” and “inclusion” are disconnected from democracy, they often lead to elitism and reinforcement of the status quo.

8.25.15

Posted in anarchism, capitalism, class war, corporations, counterculture, libertarians, life | Tagged: , , , , , , , , , , , , , , , , , , , , , , , | 2 Comments »

Cloud Control to Major Dumb

Posted by G.A. Matiasz on May 23, 2014

This is an outstanding cartoon by Jen Sorensen, a political cartoonist based in Austin. Her cartoons are seen in The Progressive, The Nation, Ms., Daily Kos, AlterNet, Politico, NPR, etc. (@JenSorensen)
1*R-urABnDoROjPkBN0NySsA
Cartoons and graphics like this are available at The Nib.

Posted in capitalism, capitalist monopolies, corporations, economics, life, tech industry | Tagged: , , , , , , , , , , , , , | Leave a Comment »

USA! We’re Number One!

Posted by G.A. Matiasz on October 29, 2013

It’s official. The United States is #1 at creating rich people. Here’s the chart (based on this study):
original
The consequences of this “wealth creation” is an ever widening gap between rich and poor, the decimation of the American middle class, the potential for societal segregation, social unrest and class warfare that is exacerbated by such class dynamics. This income gap is the highest since the “Roaring 20s.
20130911_inequal1
What’s more, even prominent moderate-to-liberal individuals are beginning to see this as a problem.

Then, there’s so many other ways that the United States excels at being #1 in very bad shit. Here are the graphic representations, including the first one mentioned above:
MaternityLeave_1USExceptionalism_Vacation_0
USExceptionalism_SickDays_1EducationSpending_1
EducationSpending_1-1MilitarySpending_0
USExceptionalism_WeaponExportsUSExceptionalism_PrisonPop
USExceptionalism_GunsUSExceptionalism_Sweetner_0
CalorieConsumption_1USExceptionalism_HealthCareCosts
USExceptionalism_DrugCostsFirstDayDeaths_0
SuperRich_0Inequality_0
Makes you fucking PROUD to be an American! Third World Banana Republic, here we come!

Posted in American Empire, capitalism, corporations, homeless, life, politics, poverty, United States of America, US economy, US middle class, US military, US society, US working class | Tagged: , , , , , , , , , , , , , , , , , , , , , , , , , | Leave a Comment »

DIY Apocalypse

Posted by G.A. Matiasz on August 29, 2013

CM-wide-drones2-20120911101356279025-620x349

Ah, Yiddish. It’s such an expressive language. With the violent destruction of most of eastern European Jewry, the immigration of those who survived to the United States or Palestine has seen Yiddish threatened by assimilation in the case of the former and by outright disapproval in the case of the latter. I’ve discussed the potential revival of Yiddish with a local book vendor who once recommended I read IJ Singer’s The Brothers Ashkenazi. He contends that without a truly vital large-scale (read “national”) Jewish culture in which Yiddish can be nourished, the language is ultimately doomed.

Be that as it may, consider the variety of Yiddish words for the word penis alone. Putz, schmuck, schmeckel, shlong, shvantz, and the one I’m featuring here, pud. I recently wrote a science fiction story in which PUD features prominently as an acronym for Public or Private Urban Drone. P.U.D., get it?

art729-drones-privacy-620x349

In my near future, urban drones are ubiquitous, owned and operated by public or private entities such as the police or corporations. First off, it is perfectly legal for individuals to own their own drones and spy on their neighbors. Then, there’s the potential for corporate ownership of drones, already a reality. The use of police drones is a highly contentious issue, as is the FBI’s use of drones for domestic spying. Perhaps the most interesting, and most scary site I’ve linked to in this post is DIY Drones, which speaks for itself.

DIY?!? Remember when punk rock first started using the term do it yourself? Now we’re talking about DIY drones!

drones-1

PS:

Yiddish is discouraged in Israel as a gutter or mongrel language by the Israeli state and the Hebrew speaking Israeli society. Which is why I love this joke:

Retiring from a big corporate job in LA, Marvin moves to Tel Aviv. (So nu, you were thinking maybe he’d move to a kibbutz?)
Wanting to contribute to nation-building somehow he focuses on stock-trading, the only vocation he knows. But, to commute to his new humble penthouse office, he refuses to drive a Mercedes like everyone else so he buys himself… a camel.
Every night Marvin parks his camel in the garage under his Tel Aviv Condo and the next morning he mounts the camel for the commute to his new office in Ramat Gan.
One day Marvin comes down to the parking garage and the camel is gone… stolen!
He calls the police who arrive within minutes. The first question is “What color was your camel?”
Marvin replies he doesn’t remember, “Probably camel colored I guess… sort of brownish-greyish.”
“And how many humps on your camel?’ asks the policeman.
“Who counts humps… one, maybe two, I don’t know for sure.”
“And the height of the camel, sir?”
“What’s with these dumb questions?” Marvin asks. “The camel was about three feet taller than I am. So maybe 9 feet, 10 feet. I can’t be certain.”
“Just one last question to complete my report, sir. Was the camel male or female?”
“Ah, that I know for sure he was a male.”
“How can you be so certain of his sex when you don’t remember anything else about your camel” asks the policeman.
“Well,” says Marvin, “everyone knows he’s a male. Every day I’d ride the camel to work through the streets of Tel Aviv and people would stop and say to each other… ‘Look at the schmuck on that camel!’ “

source

Posted in Central Intelligence Agency, CIA, corporations, Drones, FBI, life, Military Drones, NSA, police, Police Drones, private contractors, Private Drones, privatization of war, punk rock, security privatization, U2, US military, Yiddish | Leave a Comment »