This is an interesting review and a good intro to new municipalism (or what @davidjmadden calls 'socialist municipalism')

But it misses some key aspects of what makes the movement distinctive, and distinct from London's municipal socialism.
So here’s a thread on municipalism...

Municipalism is not simply “a political stance as well as an approach to shaping the built environment” (as @davidjmadden puts it) – it’s a distinctive strategic approach to democratising the local state and transforming urban economies using urban spaces as a platform…
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Municipalism adopts a ‘dual power’ strategy: 1) supporting commons and practices of commoning through which a more democratic, cooperative (and potentially prefiguratively postcapitalist) ‘solidarity economy’ can be instituted;
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...and 2) seeking to take hold of the political institutions of the local state through mobilising social movements for winning electoral office, to reimagine and transform the state from within, through guerrilla occupation of bureaucracies, in order to support 1) above.
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Means and ends are intertwined in a prefigurative politics that ‘feminises’ the state’s decision-making processes and subverts technocratic managerialism in favour of 'collective theory-building' and open-source, crowdsourced deliberative-democratic policy-making.
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Municipalism thus represents a departure from recent conventional modes of social movement organising – from ‘occupying the squares’ to ‘occupying the institutions’; working in against and beyond the state.
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This means reimagining traditional political parties as movement-led citizen platforms, energised by a ‘confluence’ of social forces in response to urban crisis and austerity urbanism, united across cultural differences around a shared commitment/interest in urban inhabitance.
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As such, it represents a challenge to the authority of the nation-state and its abstract notions of citizenship, in welcoming all who live in a city (regardless of national identity, including refugees and migrants) as citizens with a ‘right to the city’ based on inhabitance.
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Municipalism sees the nation-state as primarily the instrument of nationalism and capitalism (as one of capital's fundamental abstract social forms, alongside money and property) and thus turns towards ‘the urban’ as a more promising locus for anti-capitalist action.
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(there are obviously huge contradictions in this - whether 'socialism in one country' or 'municipalism in one city' is at all sustainable within, let alone transformable of, global capitalism... but that's another story)
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An important aspect of municipalism is trans-local organising and international cooperation, knowledge sharing and trading through 'solidarity markets' between municipalist platforms in different cities, to create networks (like Fearless Cities) capable of resisting attack.
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In sum: ‘the urban’ is not to be conflated with local government, which is seen as just another (albeit very powerful) institutional tool in a multi-scalar political strategy aiming to challenge the capitalist state.
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So this is not just about mimicking and relocating a (democratic-socialist) national state politics to the local/city level, through a “commitment to the provision of housing, infrastructure, and public space for all” (as @davidjmadden does indeed also suggest)...
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…It’s about starting with a ‘politics of proximity’ that only the urban scale can provide as the basis for organising spaces of solidarity and developing new popular institutions for political/economic democracy, like mutual aid societies, co-ops, social centres, assemblies.
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Ultimately, municipalism is about cultivating more democratic, cooperative and solidary subjectivities and social relations through these urban-institutional spaces, which enable social encounter, collective joy, popular education, knowledge sharing and movement-building.
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There's some great work out there recently published on these different aspects; all open access...

@alterurbanist's take on Fearless Cities and new municipalism as moving beyond the 'local trap' (in @antipodeonline): https://t.co/QFs7PRP3hH
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@LauCRoth, Irene Zugasti & Alejandra de Diego Baciero's
work (@rosalux_global) on the centrally important practice of feminising politics: https://t.co/a3Hu8qzvQt
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@vrupu's study of the Spanish confluences, the birthplace of new municipalism (also published by @rosalux_global):
https://t.co/y2aCmeyKNC
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...and my own paper on differentiating different 'models' of new municipalism, situated in their historical and political-economic contexts (@ProgHumGeog):
https://t.co/qL17JkkwZ3
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More from Society

Tomorrow, January 6th, MAGA chuds, Proud Boys, and white supremacists are planned to descend on Washington D.C. to contest the election. Among them will be NSC-131, a New England based neo-Nazi organization. Let's welcome them by saying hi to one of their members, Eddie Stuart!


Edward Stuart, from Chester, New Hampshire, has been a member of Nationalist Social Club (NSC) since the very beginning and is a staple participant in their actions. He is known in NSC chats as "Carl Jung" and is well connected in the New England Nazi scene.
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NSC-131 is a neo-Nazi group that was started in Massachusetts in early 2020 by Chris Hood. You can learn more about NSC and it's members in these threads:


Eddie describes his ideology as "Esoteric Hitlerism" which is an occult form of Nazism that literally worships Adolf Hitler as a god, or, specifically, as an incarnation of the Hindu God Vishnu. Here is Ed holding the RigVeda with some of his occult Nazi pals. Interesting Ed!
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Much of this ideological insight was gained from Eddie's Twitter, where he originally used his "Carl Jung" persona and reposts explicit neo-fascist content and racist memes. In one edited picture, Eddie can be seen at an NSC event in late June 2020 holding a Nazi Sonnenrad flag
5

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A brief analysis and comparison of the CSS for Twitter's PWA vs Twitter's legacy desktop website. The difference is dramatic and I'll touch on some reasons why.

Legacy site *downloads* ~630 KB CSS per theme and writing direction.

6,769 rules
9,252 selectors
16.7k declarations
3,370 unique declarations
44 media queries
36 unique colors
50 unique background colors
46 unique font sizes
39 unique z-indices

https://t.co/qyl4Bt1i5x


PWA *incrementally generates* ~30 KB CSS that handles all themes and writing directions.

735 rules
740 selectors
757 declarations
730 unique declarations
0 media queries
11 unique colors
32 unique background colors
15 unique font sizes
7 unique z-indices

https://t.co/w7oNG5KUkJ


The legacy site's CSS is what happens when hundreds of people directly write CSS over many years. Specificity wars, redundancy, a house of cards that can't be fixed. The result is extremely inefficient and error-prone styling that punishes users and developers.

The PWA's CSS is generated on-demand by a JS framework that manages styles and outputs "atomic CSS". The framework can enforce strict constraints and perform optimisations, which is why the CSS is so much smaller and safer. Style conflicts and unbounded CSS growth are avoided.
हिमालय पर्वत की एक बड़ी पवित्र गुफा थी।उस गुफा के निकट ही गंगा जी बहती थी।एक बार देवर्षि नारद विचरण करते हुए वहां आ पहुंचे।वह परम पवित्र गुफा नारद जी को अत्यंत सुहावनी लगी।वहां का मनोरम प्राकृतिक दृश्य,पर्वत,नदी और वन देख उनके हृदय में श्रीहरि विष्णु की भक्ति अत्यंत बलवती हो उठी।


और देवर्षि नारद वहीं बैठकर तपस्या में लीन हो गए।इन्द्र नारद की तपस्या से घबरा गए।उन्हें हमेशा की तरह अपना सिंहासन व स्वर्ग खोने का डर सताने लगा।इसलिए इन्द्र ने नारद की तपस्या भंग करने के लिए कामदेव को उनके पास भेज दिया।वहां पहुंच कामदेव ने अपनी माया से वसंतऋतु को उत्पन्न कर दिया।


पेड़ और पौधों पर रंग बिरंगे फूल खिल गए और कोयलें कूकने लगी,पक्षी चहकने लगे।शीतल,मंद,सुगंधित और सुहावनी हवा चलने लगी।रंभा आदि अप्सराएं नाचने लगीं ।किन्तु कामदेव की किसी भी माया का नारद पे कोई प्रभाव नहीं पड़ा।तब कामदेव को डर सताने लगा कि कहीं नारद क्रोध में आकर मुझे श्राप न देदें।

जैसे ही नारद ने अपनी आंखें खोली, उसी क्षण कामदेव ने उनसे क्षमा मांगी।नारद मुनि को तनिक भी क्रोध नहीं आया और उन्होने शीघ्र ही कामदेव को क्षमा कर दिया।कामदेव प्रसन्न होकर वहां से चले गए।कामदेव के चले जाने पर देवर्षि के मन में अहंकार आ गया कि मैने कामदेव को हरा दिया।

नारद फिर कैलाश जा पहुंचे और शिवजी को अपनी विजयगाथा सुनाई।शिव समझ गए कि नारद अहंकारी हो गए हैं और अगर ये बात विष्णु जी जान गए तो नारद के लिए अच्छा नहीं होगा।ये सोचकर शिवजी ने नारद को भगवन विष्णु को ये बात बताने के लीए मना किया। परंतु नारद जी को ये बात उचित नहीं लगी।