alike were drawn to dressing up and committing civil disobedience in the high streets of small towns, it was because they saw the old ways of trying to influence politics as closed off. Jasiewicz describes succinctly what this kind of protest is designed to achieve: ‘A lot of our resistance as unarmed and powerless people is based on creating moments where the state is forced to respond to a scenario we are putting forward that is problematic for them; that creates a crisis of legitimacy.’
UK Uncut actions were ‘fun, good-natured’, easy to join in with— but they also allowed people to ‘see the repression in their lives’, says Jasiewicz.
Once you can take the struggle out of the corridors of power and distil it—so that you can see capitalism, personified, in your high street—it becomes more tangible. It becomes easier to respond to an oppression you could not name. Now you can. And social media says to people who are alienated and disparate: you are like me; these things are everywhere.
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