My boost promotional rates have been steady all summer – 1.3 to 1.4 during peak times. Then last week they went up to 1.4 and 1.5. Now this week they went down to 1.2 to 1.3. I called Uber support once – I won’t waste my time describing how that went. I have been online all day searching through forums etc… and the impression I get is that it has not been disclosed what exactly determines these changes. I only deliver on bike and have been doing so since spring of this year, averaging about 10 hrs./week and I began last summer doing a bit here and there. I only go out during peak times – so for much of the spring/summer/fall of this year its been Fri-Sun.
So I have been trying to answer that question. In the Uber help page for promotions its says,
“As with any incentive promotion your city runs, offers are subject to change and may differ from partner to partner. The offers are made after taking partner’s driving behavior into consideration, including their most frequented areas and the times they generally drive so that they suit them the best. These promotions are designed to incentivize partners so that they can earn the most.”
I think it would probably be more accurate if the last line read, ‘These promotions are designed to make sure that Uber makes as much money as possible in any way that they can get away with.” I am also sure that they don’t want us to know what determines these rate fluctuations. My rating (in delivery) has always been 94%, and my acceptance rate 100%. I’m sure its not my place to know and I’m also pretty sure that I also don’t really care. The weekend before they lowered my rates, everything was better than it had ever been, not that it was utterly spectacular, but I left feeling that everyone was happy – customers, people at the restaurants, no negative reviews, some tips, even dealing with traffic went fine – everything went smoothly and people were in a good mood – the best weekend I have had so far. So why the reduction? It’s not a huge drop, but it’s not a good sign and I feel like I am being punished for doing a good job. At this point I am speculating that it may be a combination of many things including, supply and demand, change of season, randomness, profiteering strategy, inconsistent policy, poor app design and implementation, etc… but in this case not because of low ratings – yes I am so very very proud. So I am going to keep searching for an answer (not that hard though), but I am pretty sure that Uber doesn’t want us to know.
Uber? As soon as I walked in the door to sign up, I knew that this is what I could expect, profit over people. This is a well worn corporate model and Uber is a first class example. Maybe only after all our living support systems have once and for all collapsed, only then will this type of business model fall out of fashion.
Warbler’s Roost, South River, in association with NAISA
July 29-31, 2016
Artscape Studio/Gallery Tour, South River
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June 20-26 – traffic light box at corner of Old Kingston Road and Military Trail
through the StreetARToronto program
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“Dissent was also a normal and a critical part of decision-making processes in all levels of social organization. A plurality of individual truths within a common context provided people with the ability to express themselves and their opinions in a way that simultaneously protected the experience of the individual within the consciousness of the collective. In this way, individual dissent could easily and respectfully be encoded within Indigenous political and intellectual traditions. The oral traditions of Indegenous nations are rich with stories of a single dissenting being, influencing and mobilizing the masses…hearing and considering the opinions of others, even when they differ from those of the collective, is important because often important interventions come from people close to the spiritual world – women, the elderly and children – coming to us through dreams, visions, and ceremony.”
“This is a movement, a mobilization, and a migration towards continuous rebirth…This movement in Nishnaabeg thought is expressed through the structure of the language, which utilizes verbs to a far greater extent than nouns. In the pre-colonial daily life of Nishnaabeg people, movement, change and fluidity were a reality. Family groups and clans travelled cyclically throughout their territories based on the thirteen moons of the year, the seasons and their knowledge of cyclical change in the natural world. At certain times of the year, clans would gather for governance, ceremonies and social activities. Leaders emerged as issues did. Society and clan structure expanded and contracted like a beating heart, or working lungs. Centralized government and political structures are barriers to transmotion; this static state is never experienced in nature. Aligned with the natural word, Nishnaabeg people created political, intellectual, spiritual and social lifeways that enabled them to align themselves individually and collectively with the life forces of their territories.”
Leanne Simpson, Dancing on Our Turtle’s Back, pp. 88, 89
“As we have just seen, similar psychopathic phenomena are found almost throughout the world.
That such maladies nearly always appear in relation to the vocation of medicine woman is not at all surprising. Like the sick woman, the religious woman is projected onto a vital plane that shows her the fundamental data of human existence, that is, solitude, danger, hostility of the surrounding world. But the primitive magician, the medicine woman, or the shaman is not only the sick woman; she is, above all, a sick woman who has been cured, who has succeeded in curing herself. Often when the shaman’s or medicine woman’s vocation is revealed through an illness or an epileptoid attack, the initiation of the candidate is equivalent to a cure.”
“But the future shaman is cured in the end, with the help of the same spirits that will later become her tutelaries and helpers.”
Mircea Eliade ‘Shamanism’ pp. 27-28
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