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Free, Fair and Alive will be published in September 3rd 2019 by New Society Publishers.
We will also progressively serialise content from the book in this website over the course of 2019-20.

Introduction

This book is dedicated to overcoming an epidemic of fear with a surge of reality-based hope. As long as we allow ourselves to be imprisoned by our fears, we will never find the solutions we need to help us build a new world. Of course, we have plenty of good reasons to be fearful — the loss of our jobs, authoritarian rule, corporate abuses, racial and ethnic hatred. Looming above all else is the warming of the Earth’s climate, an existential threat to civilization itself. We watch with amazement as space probes detect water on Mars while authori- ties struggle to find drinking water for people on Earth. Technologies may soon let people edit the genes of their unborn children like text on a computer, yet the means for taking care for the sick, old, and homeless remain elusive.

Fear and despair are fueled by our sense of powerlessness, the sense that we as individuals cannot possibly alter the current trajectories of history. But our powerlessness has a lot to do with how we con- ceive of our plight — as individuals, alone and separate. Fear, and our understandable search for individual safety, are crippling our search for collective, systemic solutions — the only solutions that will truly work. We need to reframe our dilemma as What can we do together? How can we do this outside of conventional institutions that are failing us?

The good news is that countless seeds of collective transformation are already sprouting. Green shoots of hope can be seen in the agroecology farms of Cuba and community forests of India, in community Wi-Fi sys- tems in Catalonia and neighborhood nursing teams in the Netherlands. They are emerging in dozens of alternative local currencies, new types of web platforms for cooperation, and campaigns to reclaim cities for ordinary people. The beauty of such initiatives is that they meet needs in direct, empowering ways. People are stepping up to invent new systems that function outside of the capitalist mindset, for mutual benefit, with respect for the Earth, and with a commitment to the long term.

In 2009, a frustrated group of friends in Helsinki were watching another international climate change summit fail. They wondered what they could do themselves to change the economy. The result, after much planning, was a neighborhood “credit exchange” in which participants agree to exchange services with each other, from lan- guage translations and swimming lessons to gardening and editing. Give an hour of your expertise to a neighbor; get an hour of someone else’s talents. The Helsinki Timebank, as it was later called, has grown into a robust parallel economy of more than 3,000 members. With exchanges of tens of thousands of hours of services, it has become a socially convivial alternative to the market economy, and part of a large international network of timebanks.

In Bologna, Italy, an elderly woman wanted a simple bench in the neighborhood’s favorite gathering spot. When residents asked the city government if they could install a bench themselves, a perplexed city bureaucracy replied that there were no procedures for doing so. This triggered a long journey to create a formal system for coordinating cit- izen collaborations with the Bologna government. The city eventually created the Bologna Regulation for the Care and Regeneration of Urban Commons to organize hundreds of citizen/government “pacts of collaboration” — to rehabilitate abandoned buildings, manage kin- dergartens, take care of urban green spaces. The effort has since spurred a Co-City movement in Italy that orchestrates similar collaborations in dozens of cities.

But in the face of climate change and economic inequality, aren’t these efforts painfully small and local? This belief is the mistake tradi- tionalists make. They are so focused on the institutions of power that have failed us, and so fixated on the global canvas, that they fail to recognize that real forces for transformational change originate in small places, with small groups of people, beneath the gaze of power. Skeptics of “the small” would scoff at farmers sowing grains of rice, corn, and beans: “You’re going to feed humanity with … seeds?!” Small gambits with adaptive capacities are in fact powerful vehicles for system change. Right now, a huge universe of bottom-up social initiatives — familiar and novel, in all realms of life, in industrialized and rural settings — are successfully addressing needs that the market economy and state power are unable to meet. Most of these initiatives remain unseen or unidentified with a larger pattern. In the public mind they are patronized, ignored, or seen as aberrational and marginal. After all, they exist outside the prevailing systems of power — the state, cap- ital, markets. Conventional minds always rely on proven things and have no courage for experiments even though the supposedly winning formulas of economic growth, market fundamentalism, and national bureaucracies have become blatantly dysfunctional. The question is not whether an idea or initiative is big or small, but whether its prem- ises contain the germ of change for the whole.

To prevent any misunderstanding: the commons is not just about small-scale projects for improving everyday life. It is a germinal vision for reimagining our future together and reinventing social organization, economics, infrastructure, politics, and state power itself. The commons is a social form that enables people to enjoy freedom without repressing others, enact fairness without bureaucratic control, foster together- ness without compulsion, and assert sovereignty without nationalism. Columnist George Monbiot has summed up the virtues of the com- mons nicely: “A commons … gives community life a clear focus. It depends on democracy in its truest form. It destroys inequality. It pro- vides an incentive to protect the living world. It creates, in sum, a politics of belonging.”1

This is reflected in our title, which describes the foundation, structure, and vision of the commons: Free, Fair and Alive. Any eman- cipation from the existing system must honor freedom in the widest human sense, not just libertarian economic freedom of the isolated individual. It must put fairness, mutually agreed upon, at the center of any system of provisioning and governance. And it must recognize our existence as living beings on an Earth that is itself alive. Transformation cannot occur without actualizing all of these goals simultaneously. This is the agenda of the commons — to combine the grand priorities of our political culture that are regularly played off against each other — freedom, fairness, and life itself.

Far more than a messaging strategy, the commons is an insurgent worldview. That is precisely why it represents a new form of power. When people come together to pursue shared ends and constitute themselves as a commons, a new surge of coherent social power is cre- ated. When enough of these pockets of bottom-up energy converge, a new political power manifests. And because commoners are com- mitted to a broad set of philosophically integrated values, their power is less vulnerable to co-optation. The market/state has developed a rich repertoire of divide-and-conquer strategies for neutralizing social movements seeking change. It partially satisfies one set of demands, for example, but only by imposing new costs on someone else. Yes to greater racial and gender equality in law, but only within the grossly inequitable system of capitalism and weak enforcement. Or, yes to greater environmental protection, but only by charging higher prices or by ransacking the Global South for its natural resources. Or, yes to greater healthcare and family-friendly work policies, but only under rigid schemes that preserve corporate profits. Freedom is played against fairness, or vice-versa, and each in turn is played off against the needs of Mother Earth. And so the citadel of capitalism again and again thwarts demands for system change.

The great ambition of the commons is to break this endless story of co-optation and beggar-thy-neighbor manipulation. Its aim is to develop an independent, parallel social economy, outside of the market/ state system, that enacts a different logic and ethos. The Commonsverse does not pursue freedom, fairness, and eco-friendly provisioning as separate goals requiring tradeoffs among them. The commons seeks to integrate and unify these goals as coeval priorities. They constitute an indivisible agenda. Moreover, this agenda is not merely aspirational; it lies at the heart of commoning as an insurgent social practice.

Not surprisingly, the vision of the commons we set forth here is quite different from that image presented (and derided) by modern economics and the political right. For them, commons are unowned resources that are free for the taking and therefore a failed management regime — an idea popularized by Garrett Hardin’s famous essay on the “Tragedy of the Commons.” (More about this later.) We disagree. The commons is a robust class of self-organized social practices for meeting needs in fair, inclusive ways. It is a life-form. It is a framing that describes a different way of being in the world and different ways of knowing and acting.

The market/state system often talks about how it performs things for the people — or if participation is allowed, working with the people. But the commons achieves important things through the people. That is to say, ordinary people themselves provide the energy, imagination, and hard work. They do their own provisioning and governance. Commoners are the ones who dream up the systems, devise the rules, provide the expertise, perform the difficult work, monitor for compli- ance, and deal with rule-breakers.

As this implies, the commons involves an identity shift. It requires that people evolve into different roles and perspectives. It demands new ways of relating to other people. It requires that we reassess who matters in our economy and society, and how essential work gets done. Seen from the inside, the commons reveals that we can create value in new ways, and create meaning for ourselves in the process. We can escape from capitalist value chains by creating value networks of mutual commitment. It is by changing the micropatterns of social life, on the ground, with each other, that we can begin to decolonize our- selves from the history and culture into which we were born. We can escape the sense of powerless isolation that defines so much of modern life. We can develop healthier, fair alternatives.

Not surprisingly, the guardians of the prevailing order — in government, business, the media, higher education, philanthropy — prefer to work within existing institutional frameworks. They are con- tent to operate within parochial patterns of thought and puny ideas about human dignity, especially the narrative of progress through eco- nomic growth. They prefer that political power be consolidated into centralized structures, such as the nation-state, the corporation, the bureaucracy. This book aims to shatter such presumptions and open up some new vistas of realistic choices.

However, this book is not yet another critique of neoliberal capital- ism. While often valuable, even penetrating critiques do not necessarily help us imagine how to remake our institutions and build a new world. What we really need today is creative experimentation and the courage to initiate new patterns of action. We need to learn how to identify patterns of cultural life that can bring about change, notwithstanding the immense power of capital.

For those activists oriented toward political parties and elections, legislation, and policymaking, we counsel a shift to a deeper, more sig- nificant level of political life — the world of culture and social practice. Conventional modes of politics working with conventional institutions simply cannot deliver the kinds of change we need. Sixteen-year-old Swedish climate activist Greta Thunberg has shrewdly observed, “We can’t save the world by playing by the rules.” We need to devise a new set of rules. The old system cannot be ignored, to be sure, and in fact it can often deliver necessary benefits. But we must be honest with our- selves: existing systems will not yield transformational change. That’s why we must be open to bracing winds of change from the periphery, from the unexpected, neglected places, from the zones without pedi- gree or credentials, from the people themselves.

Accordingly, we refuse to assume that the nation-state is the only realistic system of power for dealing with our fears and offering solu- tions. It isn’t. The nation-state is, rather, an expression of a fading era. It’s just that respectable circles decline to consider alternatives from the fringe lest they be seen as fuzzy-minded or crazy. But these days, the structural deficiencies of the nation-state and its alliance with cap- ital-driven markets are on vivid display, and can hardly be denied. We have no choice but to abandon our fears — and start to entertain fresh ideas from the margins.

A note of reassurance: “going beyond” the nation-state doesn’t mean “without the nation-state.” It means that we must seriously alter state power by introducing new operational logics and institutional players. Much of this book is devoted to precisely that necessity. We immodestly see commoning as a way to incubate new social practices and cultural logics that are firmly grounded in everyday experience and yet capable of federating themselves to gain strength, cross-fertilizing to grow a new culture, and reaching into the inner councils of state power. When we describe commons and commoning, we are talking about practices that go beyond the usual ways of thinking, speaking, and behaving. One could, therefore, regard this book as a learning guide. We hope to enlarge your understanding of the economy as something that goes beyond the money economy that sets my interest against our interests, and sees the state as the only alternative to the market, for example. This is no small ambition because the market/state has insin- uated its premises deep within our consciousness and culture. If we are serious about escaping the stifling logic of capitalism, however, we must probe this deeply. How else can we escape the strange logic by which we first exhaust ourselves and deplete the environment in producing things, and then have to work heroically to repair both, simply so the hamster wheel of the eternal today will continue to turn? How can politicians and citizens possibly take independent initiatives if every- thing depends on jobs, the stock market, and competition? How can we strike off in new directions when the basic patterns of capitalism constantly inhabit our lives and consciousness, eroding what we have in common? Our aim in writing this book is not just to illuminate new patterns of thought and feeling, but to offer a guide to action.

But how do you begin to approach such a profound change? Our answer is that we must first unravel our understanding of the world: our image of what it means to be a human being, our conception of own- ership, prevailing ideas about being and knowing (Chapter 2). When we learn to see the world through a new lens and describe it with new words, a compelling vision comes into focus. We can acquire a new understanding of the good life, our togetherness, the economy, and politics. A semantic revolution of new vocabularies (and the abandon- ment of old ones) is indispensable for communicating this new vision. That is why, in Chapter 3, we introduce a variety of terms to escape the trap of many misleading binaries (individual/collective, public/private, civilized/premodern) and name the experiences of commoning that currently have no name (Ubuntu rationality, freedom-in-connected- ness, value sovereignty, peer governance).

Insights are one thing, meaningful action is another. How then shall we proceed? We regard the “how to do it” section — Part II, con- sisting of Chapters 4, 5, and 6 — as the heart of the book. The Triad of Commoning, as we call it, systematically describes how the world of the commons “breathes” — how it lives, what its culture feels like. The Triad offers a new framework for understanding and analyzing the commons. The framework itself emerged through a methodology associated with “pattern languages,” in which a process of “patterns mining” is used to identify recurrent patterns of social practice that exist across cultures and history.

This is followed by Part III, which examines the embedded assump- tions of property (Chapter 7) and how a new sort of relationalized property can be developed (Chapter 8) to support commoning. We quickly realized that such visions — or other patterns of commoning — tend to run up against state power if they become successful. States are not shy about using law, property rights, state policies, alliances with capital, and coercive practices to advance their vision of the world — which generally frowns upon the realities of commoning. In light of these realities, we outline several general strategies for building the Commonsverse nonetheless (Chapter 9). And we conclude with a look at several specific approaches — commons charters, distributed ledger technologies, commons-public partnerships — that can expand the com- mons while protecting it against the market/state system (Chapter 10). As a book that seeks to reconceptualize our understanding of com- mons, we realize that we point to many new avenues of further inquiry that we simply cannot answer here. The greater the shoreline of our knowledge, the greater the oceans of our ignorance. We would have liked to explore a new theory of value to counter the unsatisfactory notions of value, the price system, used by standard economics. The long history of property law contains many fascinating legal doctrines that deserve to be excavated, along with non-Western notions of stew- ardship and control. The psychological and sociological dimensions of cooperation could illuminate our ideas about commoning with new depth. Scholars of modernity, historians of medieval commons, and anthropologists could help us better understand the social dynamics of the contemporary commons. In short, there is much more to be said about the themes we discuss.

Some of the most salient, understudied big issues involve how commons might mitigate familiar geopolitical, ecological, and human- itarian challenges. Migration, military conflict, climate change, and inequality are all affected by the prevalence of enclosures and the rel- ative strength of commoning. Commoners with stable, locally rooted means of subsistence naturally feel less pressure to flee to wealthier regions of the world. When industrial trawlers destroyed Somali fishery commons, they surely had a role in fueling piracy and terrorism in Africa. Could state protection of commons make a difference? If such provisioning could supplant global market supply chains, it could significantly reduce carbon emissions from transportation and agricul- tural chemicals. These and many other topics deserve much greater research, analysis, and theorizing.

We wish to call attention to four appendices of interest. Appendix A explains the methodology used to identify the patterns of commoning in Part II of the book. Appendix B describes the conceptualization process used by Mercè Moreno Tárres to draw the twenty-eight beau- tiful patterns images in Part II. Appendix C lists sixty-nine working commons and tools for commoning mentioned in this book. And Appendix D lists Elinor Ostrom’s eight renowned design principles for effective commons.

Part I: The Commons as a Transformative Perspective

1. Commons and Commoning

Can human beings really learn to cooperate with each other in routine, large-scale ways? A great deal of evidence suggests we can. There is no innate, genetic impediment to cooperation. It’s quite the opposite. In one memorable experiment conducted by developmental and comparative psychologist Michael Tomasello, a bright-eyed tod- dler watches a man carrying an armful of books as he repeatedly bumps into a closet door. The adult can’t seem to open the closet, and the toddler is concerned. The child spontaneously walks over to the door and opens it, inviting the inept adult to put the books into the closet. In another experiment, an adult repeatedly fails to place a blue tablet on top of an existing stack of tablets. A toddler seated across from the clumsy man grabs the fallen tablets and carefully places each one neatly on the top of the stack. In yet another test, an adult who had been stapling papers in a room leaves, and upon returning with a new set of papers, finds that someone has moved his stapler. A one-year-old infant in the room immediately understands the adult’s problem, and points helpfully at the missing stapler, now on a shelf.

For Tomasello, a core insight came into focus from these and other experiments: human beings instinctively want to help others. In his painstaking attempts to understand the origins of human cooperation, Tomasello and his team have sought to isolate the workings of this human impulse and to differentiate it from the behaviors of other spe- cies, especially primates. From years of research, he has concluded that “from around their first birthdays — when they first begin to walk and talk and become truly cultural beings — human children are already cooperative and helpful in many, though obviously not all, situations. And they do not learn this from adults; it comes naturally.”1 Even infants from fourteen to eighteen months of age show the capacity to fetch out-of-reach objects, remove obstacles facing others, correct an adult’s mistake, and choose the correct behaviors for a given task.

Of course, complications arise and multiply as young children grow up. They learn that some people are not trustworthy and that others don’t reciprocate acts of kindness. Children learn to internalize social norms and ethical expectations, especially from societal institutions. As they mature, children associate schooling with economic success, learn to package personal reputation into a marketable brand, and find satisfaction in buying and selling.

While the drama of acculturation plays out in many different ways, the larger story of the human species is its versatile capacity for coop- eration. We have the unique potential to express and act upon shared intentionality. “What makes us [human beings] really different is our ability to put our heads together and to do things that none of us could do alone, to create new resources that we couldn’t create alone,” says Tomasello. “It’s really all about communicating and collaborating and working together.” We are able to do this because we can grasp that other human beings have inner lives with emotions and intentions. We become aware of a shared condition that goes beyond a narrow, self-referential identity. Any individual identity is always, also, part of collective iden- tities that guide how a person thinks, behaves, and solves problems. All of us have been indelibly shaped by our relations with peers and society, and by the language, rituals, and traditions that constitute our cultures. In other words, the conceit that we are “self-made” individuals is a delusion. There is no such thing as an isolated “I.” As we will explore later, each of us is really a Nested-I. We are not only embedded in relationships; our very identities are created through relationships. The Nested-I concept helps us deal more honestly with the encompassing reality of human identity and development. We humans truly are the “cooperative species,” as economists Samuel Bowles and Herbert Gintis have put it.2 The question is whether or not this deep human instinct will be encouraged to unfold. And if cooperation is encouraged, will it aim to serve all or instead be channeled to serve individualistic, parochial ends?

 

Commoning Is Everywhere, but Widely Misunderstood

In our previous books The Wealth of the Commons (2012) and Patterns of Commoning (2015), we documented dozens of notable commons, suggesting that the actual scope and impact of commoning in today’s world is quite large. Our capacity to self-organize to address needs, independent of the state or market, can be seen in community forests, cooperatively run farms and fisheries, open source design and manufac- turing communities with global reach, local and regional currencies, and myriad other examples in all realms of life. The elemental human impulse that we are born with — to help others, to improve existing practices — ripens into a stable social form with countless variations: a commons. The impulse to common plays out in the most varied circumstances — impoverished urban neighborhoods, landscapes hit by natural disas- ters, subsistence farms in the heart of Africa, social networks that come together in cyberspace. And yet, strangely, the commons paradigm is rarely seen as a pervasive social form, perhaps because it so often lives in the shadows of state and market power. It is not recognized as a pow- erful social force and institutional form in its own right. For us, to talk about the commons is to talk about freedom-in-connectedness — a social space in which we can rediscover and remake ourselves as whole human beings and enjoy some serious measure of self-determination. The discourse around commons and commoning helps us see that indi- viduals working together can bring forth more humane, ethical, and ecologically responsible societies. It is plausible to imagine a stable, sup- portive post-capitalist order. The very act of commoning, as it expands and registers on the larger culture, catalyzes new political and economic possibilities.

Let us be clear: the commons is not a utopian fantasy. It is some- thing that is happening right now. It can be seen in countless villages and cities, in the Global South and the industrial North, in open source software communities and global cyber-networks. Our first challenge is to name the many acts of commoning in our midst and make them culturally legible. They must be perceived and understood if they are going to be nourished, protected, and expanded. That is the burden of the following chapters and the reason why we propose a new, general framework for understanding commons and commoning.

The commons is not simply about “sharing,” as it happens in count- less areas of life. It is about sharing and bringing into being durable social systems for producing shareable things and activities. Nor is the commons about the misleading idea of the “tragedy of the commons.”

This term was popularized by a famous essay by biologist Garrett Hardin, “The Tragedy of the Commons,” which appeared in the influ- ential journal Science in 1968.3 Paul Ehrlich had just published The Population Bomb, a Malthusian account of a world overwhelmed by sheer numbers of people. In this context, Hardin told a fictional par- able of a shared pasture on which no herdsman has a rational incentive to limit the grazing of his cattle. The inevitable result, said Hardin, is that each herdsman will selfishly use as much of the common resource as possible, which will inevitably result in its overuse and ruin — the so-called tragedy of the commons. Possible solutions, Hardin argued, are to grant private property rights to the resource in question, or have the government administer it as public property or on a first-come, first-served basis.

Hardin’s article went on to become the most-cited article in the history of the journal Science, and the phrase “tragedy of the commons” became a cultural buzzword. His fanciful story, endlessly repeated by economists, social scientists, and politicians, has persuaded most people that the commons is a failed management regime. And yet Hardin’s anal- ysis has some remarkable flaws. Most importantly, he was not describing a commons! He was describing a free-for-all in which nothing is owned and everything is free for the taking — an “unmanaged common pool resource,” as some would say. As commons scholar Lewis Hyde has puckishly suggested, Hardin’s “tragedy” thesis ought to be renamed “The Tragedy of Unmanaged, Laissez-Faire, Commons-Pool Resources with Easy Access for Non-Communicating, Self-Interested Individuals.”

In an actual commons, things are different. A distinct community governs a shared resource and its usage. Users negotiate their own rules, assign responsibilities and entitlements, and set up monitoring systems to identify and penalize free riders. To be sure, finite resources can be overexploited, but that outcome is more associated with free markets than with commons. It is no coincidence that our current period of history, in which capitalist markets and private property rights prevail in most places, has produced the sixth mass extinction in Earth’s his- tory, an unprecedented loss of fertile soil, disruptions in the hydrologic cycle, and a dangerously warming atmosphere.

As we will see in this book, the commons has so many rich facets that it cannot be easily contained within a single definition. But it helps to clarify how certain terms often associated with the commons are not, in fact, the same as a commons.

What Is and Is Not a Commons:
Some Clarifications

Commons are living social systems through which people to address their shared problems in self-organized ways. Unfortunately, some people incorrectly use the term to describe unowned things such as oceans, space, and the moon, or collectively owned resources such as water, forests, and land. As a result, the term commons is frequently conflated with economic concepts that express a very different worl- dview. Terms such as common goods, common-pool resources, and common property misrepresent the commons because they empha- size objects and individuals, not relationships and systems. Here are some of the misleading terms associated with commons.

Common goods: A term used in neoclassical economy to distin- guish among certain types of goods — common goods, club goods, public goods, and private goods. Common goods are said to be diffi- cult to fence off (in economic jargon, they are “nonexcludable”) and susceptible to being used up (“rivalrous”). In other words, common goods tend to get depleted when we share them. Conventional eco- nomics presumes that the excludability and depletability of a common good are inherent in the good itself, but this is mistaken. It is not the good that is excludable or not, it’s people who are being excluded     or not. A social choice is being made. Similarly, the depletability of a common good has little to do with the good   itself, and everything   to do with how we choose to make use of water, land, space, or for- ests. By calling the land, water, or forest a “good,” economists are in fact making a social judgment: they are presuming that something is   a resource suitable for market valuation and trade — a presumption that a different culture may wish to reject.

Common-pool resources or CPRs: This term is used by com- mons scholars, mostly in the tradition of Elinor Ostrom, to analyze how shared resources such as fishing grounds, groundwater basins or grazing areas can be managed. Common-pool resources are regarded as common goods, and in fact usage of the terms is very similar. However, the term common-pool resource is generally invoked to explore how people can use, but not overuse, a shared resource.

Common property: While a CPR refers to a resource as such, common property refers to a system of law that grants formal rights to access or use it. The terms CPR and common good point to a resource itself, for example, whereas common property points to the legal system that regulates how people may use it. Talking about prop- erty regimes is thus a very different register of representation than references to water, land, fishing grounds, or software code. Each of these can be managed by any number of different legal regimes; the resource and the legal regime are distinct. Commoners may choose to use a common property regime, but that regime does not constitute the commons.

Common (noun). While some traditionalists use the term “the common” instead of “commons” to refer to shared land or water, cul- tural theorists Antonio Negri and Michael Hardt introduced a new spin to the term “common” in their 2009 book Commonwealth. They speak of the common to emphasize the social processes that people engage in when cooperating, and to distinguish this idea from the commons as a physical resource. Hardt and Negri note that “the languages we create, the social practices we establish, the modes of sociality that define our relationships” constitute the common. For them, the common is a form of “biopolitical production” that points to a realm beyond property that exists alongside the private and the public, but which unfolds by engaging our affective selves. While this is similar to our use of the term commoning — commons as a verb — the Hardt/ Negri uses of the term “common” would seem to include all forms     of cooperation, without regard for purpose, and thus could include gangs and the mafia.

The common good: The term, used since the ancient Greeks, refers to positive outcomes for everyone in a society. It is a glittering gener- ality with no clear meaning because virtually all political and economic systems claim that they produce the most benefits for everyone.

Commons in Real Life

The best way to become acquainted with the commons is by learning about a few real-life examples. Therefore, we offer below five short pro- files to give a better feel for the contexts of commoning, their specific realities, and their sheer diversity. The examples can help us understand the commons as both a general paradigm of governance, provisioning, and social practice — a worldview and ethic, one might say — and a highly particular phenomenon. Each commons is one of a kind. There are no all-purpose models or “best practices” that define commons and commoning — only suggestive experiences and instructive patterns.

 

Zaatari Refugee Camp

The Zaatari Refugee camp in Jordan is a settlement of 78,000 dis- placed Syrians who began to arrive in 2012. The camp may seem like an unlikely illustration of the ideas of this book. Yet in the middle of a desolate landscape, people have devised large and elaborate sys- tems of shelters, neighborhoods, roads, and even a system of addresses. According to Kilian Kleinschmidt, a United Nations official once in charge of the camp, the Zaatari camp in 2015 had “14,000 house- holds, 10,000 sewage pots and private toilets, 3,000 washing machines, 150 private gardens, 3,500 new businesses and shops.”A reporter vis- iting the camp noted that some of the most elaborate houses there are “cobbled together from shelters, tents, cinder blocks and shipping con- tainers, with interior courtyards, private toilets and jerry-built sewers.” The settlement has a barbershop, a pet store, a flower shop and a home- made ice cream business. There is a pizza delivery service and a travel agency that provides a pickup service at the airport. Zaatari’s main drag is called the Champs-Élysées.5

Of course, Zaatari remains a troubled place with many problems, and the Jordanian state and United Nations remain in charge. But what makes it so notable as a refugee camp is the significant role that self-organized, bottom-up participation has played in building an improvised yet stable city. It is not simply a makeshift survival camp where wretched populations queue up for food, administrators deliver services, and people are treated as helpless victims. It is a place where refugees have been able to apply their own energies and imagina- tions in building the settlement. They have been able to take some responsibility for self-governance and owning their lives, earning a wel- come measure of dignity. You might say that Zaatari administrators and residents, in however partial a way, have recognized the virtues of commoning. The Zaatari experience tells us something about the power of self-organization, a core concept in the commons.

 

Buurtzorg Nederland

In the Dutch city of Almelo, nurse Jos de Blok was distressed at the steady decline of home care: “Quality was getting worse and worse, the clients’ satisfaction was decreasing, and the expenses were increasing,” he said. De Blok and a small team of professional nurses decided to form a new homecare organization, Buurtzorg Nederland.6 Rather than structure patient care on the model of a factory conveyor belt, delivering measurable units of market services with strict divisions of labor, the home care company relies on small, self-guided teams of highly trained nurses who serve fifty to sixty people in the same neighborhood. (The organization’s name, “Buurtzorg,” is Dutch for “neighborhood care.”) Care is holistic, focusing on a patient’s many personal needs, social circumstances, and long-term condition.

The first thing a nurse usually does when visiting a new patient is to sit down and have a chat and a cup of coffee. As de Blok put it, “People are not bicycles who can be organized according to an organizational chart.” In this respect, Buurtzorg nurses are carrying out the logic of “spending time” (in a commons) as opposed to “saving time” to be more efficient competitors. Interestingly, the emphasis on spending more time with patients results in them needing less professional care- time. If one thinks about it, this is not really a surprise: care-givers basically try to make themselves irrelevant in patients’ lives as quickly as possible, which encourages patients to become more independent. A 2009 study showed that Buurtzorg’s patients get released from care twice as fast as competitors’ clients, and they end up claiming only 50 percent of the prescribed hours of care.7

Nurses provide a full range of assistance to patients, from med- ical procedures to support services such as bathing. They also identify networks of informal care in a person’s neighborhood, support his or her social life, and promote self-care and independence.8 Buurtzorg is self-managed by nurses. The process is facilitated through a simple, flat organizational structure and information technology, including the use of inspirational blog posts by de Blok. Buurtzorg operates effectively at a large scale without the need for either hierarchy or consensus. In 2017 Buurtzorg employed about 9,000 nurses, who take care of 100,000 patients throughout the Netherlands, with new transnational initiatives underway in the US and Europe.9

It turns out Buurtzorg’s reconceptualization of home healthcare produces high-quality, humane treatment at relatively low costs. By 2015, Buurtzorg care had reduced emergency room visits by 30 percent, according to a KPMG study, and has reduced taxpayer expen- ditures on home care.10 Buurtzorg also has the most satisfied workforce of any Dutch company with more than 1,000 employees, according to an Ernst & Young study.11

 

WikiHouse

In 2011, two recent architectural graduates, Alastair Parvin and Nicholas Ierodiaconou, joined a London design practice called Zero Zero Architecture, where they were able to experiment with their ideas about open design. They wondered: What if architects, instead of cre- ating buildings for those who can afford to commission them, helped regular citizens design and build their own houses? This simple idea is at the heart of an astonishing open source construction kit for housing. Parvin and Ierodiaconou learned that a familiar technology known as CNC — computer numerical control fabrication — would enable them to make digital designs that could be used to fabricate large flat pieces from plywood or other material. This led them to develop the idea of publishing open source files for houses, which would let many people modify and improve the designs for different circumstances. It would also allow unskilled labor to quickly and inexpensively erect the structural shell of a home. They called the new design and construction system WikiHouse.12

Since its modest beginnings, WikiHouse has blossomed into a global design community. In 2017 it had eleven chapters in countries around the world, each of which works independently of the original WikiHouse, now a nonprofit foundation that shares the same mission. Simply put, WikiHouse participants want to “put the design solutions for building low-cost, low-energy, high-performance homes into the hands of every citizen and business on earth.” They want to encourage people to Produce Cosmo-Locally, a pattern described in Chapter 6 And they want to “grow a new, distributed housing industry, com- prised of many citizens, communities and small businesses developing homes and neighborhoods for themselves, reducing our dependence on top-down, debt-heavy mass housing systems.”

The WikiHouse Charter, a series of fifteen principles, sets forth the basic elements of the technologies, economics, and processes of open source house building. The Charter is one of many examples of how commoners Declare Shared Purpose & Values in developing Peer Governance (see Chapter 5). It includes core ideas such as design stan- dards to lower the thresholds of time, cost, skill, and energy needed to build a house; open standards and open source ShareAlike licenses for design elements; and empowering users to repair and modify features of their homes. By inviting users to adapt designs and tools to serve their own needs, WikiHouse seeks to provide a rich set of “convivial tools,” as described by social critic Ivan Illich. Tools should not attempt to control humans by prescribing narrow ways of doing things. Software should not be burdened with encryption and barriers to repair. Convivial tools are designed to unleash personal creativity and autonomy.13

 

Community Supported Agriculture

On any Saturday morning in the quiet Massachusetts town of Hadley, you will find families arriving at Next Barn Over farm to pick beans and strawberries from the fields, cut fresh herbs and flowers, and gather their weekly shares of potatoes, kale, onions, radishes, tomatoes, and other produce. Next Barn Over is a CSA farm — Community Supported Agriculture — which means that people buy upfront shares in the farm’s seasonal harvest and then pick up fresh produce weekly from April to November. In other words, CSA members pool the money, before production, and divide up the harvest among all members. This practice, used in thousands of CSAs around the world, inspired us to identify “Pool, Cap & Divide Up” as an important fea- ture of a commons economy (see Chapter 6).

A small share for two people in Next Barn Over costs US$415 while a large share suitable for six people costs US$725. By purchasing shares in the harvest at the beginning of the season, members give farmers the working capital they need and share the risks of production — bad weather, crop diseases, equipment issues. One could say they finance commons provisioning.

A CSA is not primarily a business model, however, because chasing profits is not the point. The point is for families and farmers to mutually support each other in growing healthy food in ecologically responsible ways. All the crops grown on Next Barn Over’s thirty-four acres are organic. Soil fertility is improved through the use of cover crops, organic fertilizers, compost, and manure, with regular crop rota- tion to reduce pests and disease. The farm uses solar panels from the barn roof. Drip irrigation systems minimize water usage. Next Barn Over also hosts periodic dinners at which families can socialize, dance to local bands’ music, and learn more about the realities of farming in the local ecosystem.

Since the founding of the first CSA in 1986, the idea has grown into an international movement, with more than 1,700 CSAs in the United States alone (2018) and hundreds of others worldwide. While some American CSAs behave almost like businesses, the original phi- losophy behind CSAs remains strong — to try to develop new forms of cooperation between farmers, workers, and members who are basically consumers. Some are inspired by teikei, a similar model that has been widely used in Japan since the 1970s (The word means “cooperation” or “joint business.”). Here, too, the focus is on smallholder agricul- ture, organic farming, and direct partnerships between farmers and consumer. One of the founding players in teikei, the Japan Association for Organic Agriculture, has stated its desire “to develop an alternative distribution system that does not depend on conventional markets.”14 The CSA experience is now inspiring a variety of regional agriculture and food distribution projects around the world, with the same end — to empower farmers and ordinary people, strengthen local economies, and avoid the problems caused by Big Agriculture (pesticides, GMOs, additives, processed foods, transport costs). The socio-economic model for CSAs is so solid that the Schumacher Center for a New Economics, which helped incubate the first CSA, is now developing the idea of “community supported industry” for local production. The idea is to use the principles of community mutualization to start and support local businesses — a furniture factory, an applesauce cannery, a humane slaughterhouse — in order to increase local self-reliance.

 

Guifi.net

Most people assume that only a large cable or telecommunications cor- poration with political connections and lots of capital can build the infrastructure for Wi-Fi service. The scrappy cooperative Guifi.net of Catalonia has proven that wrong. The enterprise has shown that it is entirely possible for commoners to build and maintain high-quality, affordable internet connections for everyone. By committing itself to principles of mutual ownership, net neutrality, and community con- trol, Guifi.net has grown from a single Wi-Fi node in 2004 to more than 35,000 nodes and 63,000 kilometers of wireless connectivity in July 2018, particularly in rural Catalonia.

Guifi.net got its start when Ramon Roca, a Spanish engineer at Oracle, hacked some off-the-shelf routers. The hack made the routers work as nodes in a mesh network-like system while connected to a single DSL line owned by Telefonica serving municipal governments. This jerry-rigged system enabled people to send and receive internet data using other, similarly hacked routers. As word spread, Roca’s innovation to deal with scarce internet access quickly caught on. As recounted by Wired magazine, Guifi.net grew its system through a kind of improvised crowdfunding system: “‘It was about announcing a plan, describing the cost, and asking for contributions,’ Roca says. The payments weren’t going to Guifi.net, but to the suppliers of gear and ISP [Internet Service Provider] network services. All of these initiatives laid the groundwork not just for building out the overall network, but also creating the array of ISPs.” What Guifi.net did was simply to Pool & Share (see Chapter 6 — it pooled resources and shared internet)

In 2008 Guifi.net established an affiliated foundation to help oversee volunteers, network operations, and governance of the entire system. As Wired described it, the foundation “handled network traffic to and among the providers; connected to the major data ‘interchange’ providing vast amounts of bandwidth between southern Spain and the rest of the world; planned deployment of fiber; and, crucially, devel- oped systems to ensure that the ISPs were paying their fair share of the overall data and network-management costs.”15

Guiding the entire project is a Compact for a Free, Open and Neutral Network, a charter that sets forth the key principles of the Guifi.net commons and the rights and freedoms of users:

  • You have the freedom to use the network for any purpose as long as you don’t harm the operation of the network itself, the rights of other users, or the principles of neutrality that allow contents and services to flow without deliberate
  • You have the right to understand the network and its components, and to share knowledge of its mechanisms and
  • You have the right to offer services and content to the network on your own
  • You have the right to join the network, and the obligation to extend this set of rights to anyone according to these same

Anyone who uses the Guifi.net infrastructure in Catalonia — indi- vidual internet users, small businesses, government, dozens of small internet service providers — is committed to “the development of a commons-based, free, open and neutral telecommunications network.” This has resulted in Guifi.net providing far better broadband service at cheaper prices than, say, Americans receive, who pay very high prices to a broadband oligopoly (a median of US$80 month in 2017) for slower connectivity and poor customer service. ISPs using Guifi.net were charging 18 to 35 euros a month in 2016 (roughly US$20–$37) for one gigabit fiber connections, and much lower prices for Wi-Fi. Commons are highly money efficient, as Wolfgang Sachs once pointed out. They enable us to become less reliant on money, and therefore more free from the structural coercion of markets.

Moreover, the Guifi.net experience shows that it is entirely possible to build “large-scale, locally owned, broadband infrastructure in more locations than telco [telephone company] incumbents,” as open tech- nology advocate Sascha Meinrath put it.16 The mutualizing of costs and benefits in a commons regime has a lot to do with this success.

 

Understanding Commons Holistically in the Wild

How to make sense of these very different commons? Newcomers to the topic often throw up their hands in confusion because they cannot readily see the deeper patterns that make a commons a commons. They find it perplexing that so many diverse phenomena can be described by the same term. This problem is really a matter of training one’s perception. Everyone is familiar with the “free market” even though its variations — stock markets, grocery stores, filmmaking, mining, personal services, labor — are at least as eclectic as the commons. But culturally, we regard the diversity of markets as normal whereas com- mons are nearly invisible.

The strange truth is that a popular language for understanding contemporary commons is almost entirely absent. Social science schol- arship on the topic is often obscure and highly specialized, and the economic literature tends to treat commons as physical resources, not as social systems. But rather than focus on the resource that each depends on, it makes more sense to focus on the ways in which each is similar. Each commons depends on social processes, the sharing of knowledge, and physical resources. Each shares challenges in bringing together the social, the political (governance), and the economic (pro- visioning) into an integrated whole.

 

Every commons is based on natural resources. Every commons is a knowledge commons. Every commons depends on a social process.

 

So a big part of our challenge is to recover the neglected social history of commons and learn how it applies to contemporary cir- cumstances. This requires a conceptual framework, new language, and stories that anyone can understand. Explaining the commons with the vocabulary of capital, business, and standard economics cannot work. It is like using the metaphors of clockworks and machines to explain complex living systems. To learn how commons actually work, we need to escape deeply rooted habits of thought and cultivate some fresh perspectives.

This task becomes easier once we realize that there is no single, universal template for assessing a commons. Each bears the distinctive marks of its own special origins, culture, people, and context. Yet there are also many deep, recurrent patterns of commoning that allow us to make some careful generalizations. Commons that superficially appear quite different often have remarkable similarities in how they govern themselves, divide up resources, protect themselves against enclosure, and cultivate shared intentionality. In other words, commons are not standardized machines that can be built from the same blueprint. They are living systems that evolve, adapt over time, and surprise us with their creativity and scope.

The word “patterns” as we use it here deserves a bit of explanation. Our usage derives from the ideas developed by architect and philos- opher Christopher Alexander in his celebrated 1977 book A Pattern Language — ideas that are further elaborated on in his four-volume masterwork, The Nature of Order, the result of twenty-seven years of research and original thinking. Alexander and his co-authors brilliantly blend an empirical scientific perspective with ideas about the formative role of beauty and grace in everyday life and design, resulting in what we would call “enlivenment.”17

In Alexander’s view, a pattern describes “a problem that occurs over and over again in our environment, and then describes the core of the solution to that problem, in such a way that you can use this solu- tion a million times over, without ever doing it the same way twice.”18 In other words, patterns-thinking and solutions based on it are never decontextualized, nor disconnected from what we think and feel. We suggest looking closely at the underlying patterns of thriving social pro- cesses for inspiration while keeping in mind that a successful commons cannot be copied and pasted. Each must develop its own appropriate localized, context-specific solutions. Each must satisfy practical needs and deeper human aspirations and interests.

In this volume, we attempt to identify the patterns that are building a growing constellation of commons around the world — the Commonsverse. In our account of this realm, we are both descrip- tive and aspirational — descriptive in assessing how diverse commons function, and aspirational in trying to imagine how the known com- moning dynamics could plausibly grow and become a distinct sector of the political economy and culture. We draw on the social sciences to discuss important aspects of the commons. But we also draw upon our own extensive firsthand experiences in talking with commoners and learning about their remarkable communities. We wish to describe a rich, textured field of human creativity and social organization that has been overlooked for too long, while reassuring the reader that commons are not so complicated and obscure that only professionals can grasp them. In fact, they arise from common people doing fairly common things that only seem uncommon in market-oriented societies.

In the course of our travels, we have been astonished at the remark- able range of circumstances in which commoning occurs. This has led us to wonder: Why do so many discussions about commons rely on economic categories of analysis (“types of goods,” “resource allocation,” “productivity,” “transaction costs”) when commons are primarily social systems for meeting shared needs? This question propelled us on a pro- cess to reconceptualize in its fullest sense what it means to engage in commoning.

We think that such a perspective contributes to a broader para- digm shift. It helps us to redefine the very idea of the economy and enlarge the functional scope of democratic action. Commons meet real needs while changing culture and identity. They influence our social practices, ethics, and worldviews and in so doing change the very char- acter of politics. To understand these deeper currents, we need a richer framework for making sense of the commons. We need it to better explain the internal dynamics of peer governance and provisioning — and also the ways in which commoning connects the larger political economy and our inner lives. In short, we must see that the commons requires a new worldview.

Part I: The Commons as a Transformative Perspective

1. Commons and Commoning

Can human beings really learn to cooperate with each other in routine, large-scale ways? A great deal of evidence suggests we can. There is no innate, genetic impediment to cooperation. It’s quite the opposite. In one memorable experiment conducted by developmental and comparative psychologist Michael Tomasello, a bright-eyed tod- dler watches a man carrying an armful of books as he repeatedly bumps into a closet door. The adult can’t seem to open the closet, and the toddler is concerned. The child spontaneously walks over to the door and opens it, inviting the inept adult to put the books into the closet. In another experiment, an adult repeatedly fails to place a blue tablet on top of an existing stack of tablets. A toddler seated across from the clumsy man grabs the fallen tablets and carefully places each one neatly on the top of the stack. In yet another test, an adult who had been stapling papers in a room leaves, and upon returning with a new set of papers, finds that someone has moved his stapler. A one-year-old infant in the room immediately understands the adult’s problem, and points helpfully at the missing stapler, now on a shelf.

For Tomasello, a core insight came into focus from these and other experiments: human beings instinctively want to help others. In his painstaking attempts to understand the origins of human cooperation, Tomasello and his team have sought to isolate the workings of this human impulse and to differentiate it from the behaviors of other spe- cies, especially primates. From years of research, he has concluded that “from around their first birthdays — when they first begin to walk and talk and become truly cultural beings — human children are already cooperative and helpful in many, though obviously not all, situations. And they do not learn this from adults; it comes naturally.”1 Even infants from fourteen to eighteen months of age show the capacity to fetch out-of-reach objects, remove obstacles facing others, correct an adult’s mistake, and choose the correct behaviors for a given task.

Of course, complications arise and multiply as young children grow up. They learn that some people are not trustworthy and that others don’t reciprocate acts of kindness. Children learn to internalize social norms and ethical expectations, especially from societal institutions. As they mature, children associate schooling with economic success, learn to package personal reputation into a marketable brand, and find satisfaction in buying and selling.

While the drama of acculturation plays out in many different ways, the larger story of the human species is its versatile capacity for coop- eration. We have the unique potential to express and act upon shared intentionality. “What makes us [human beings] really different is our ability to put our heads together and to do things that none of us could do alone, to create new resources that we couldn’t create alone,” says Tomasello. “It’s really all about communicating and collaborating and working together.” We are able to do this because we can grasp that other human beings have inner lives with emotions and intentions. We become aware of a shared condition that goes beyond a narrow, self-referential identity. Any individual identity is always, also, part of collective iden- tities that guide how a person thinks, behaves, and solves problems. All of us have been indelibly shaped by our relations with peers and society, and by the language, rituals, and traditions that constitute our cultures. In other words, the conceit that we are “self-made” individuals is a delusion. There is no such thing as an isolated “I.” As we will explore later, each of us is really a Nested-I. We are not only embedded in relationships; our very identities are created through relationships. The Nested-I concept helps us deal more honestly with the encompassing reality of human identity and development. We humans truly are the “cooperative species,” as economists Samuel Bowles and Herbert Gintis have put it.2 The question is whether or not this deep human instinct will be encouraged to unfold. And if cooperation is encouraged, will it aim to serve all or instead be channeled to serve individualistic, parochial ends?

 

Commoning Is Everywhere, but Widely Misunderstood

In our previous books The Wealth of the Commons (2012) and Patterns of Commoning (2015), we documented dozens of notable commons, suggesting that the actual scope and impact of commoning in today’s world is quite large. Our capacity to self-organize to address needs, independent of the state or market, can be seen in community forests, cooperatively run farms and fisheries, open source design and manufac- turing communities with global reach, local and regional currencies, and myriad other examples in all realms of life. The elemental human impulse that we are born with — to help others, to improve existing practices — ripens into a stable social form with countless variations: a commons. The impulse to common plays out in the most varied circumstances — impoverished urban neighborhoods, landscapes hit by natural disas- ters, subsistence farms in the heart of Africa, social networks that come together in cyberspace. And yet, strangely, the commons paradigm is rarely seen as a pervasive social form, perhaps because it so often lives in the shadows of state and market power. It is not recognized as a pow- erful social force and institutional form in its own right. For us, to talk about the commons is to talk about freedom-in-connectedness — a social space in which we can rediscover and remake ourselves as whole human beings and enjoy some serious measure of self-determination. The discourse around commons and commoning helps us see that indi- viduals working together can bring forth more humane, ethical, and ecologically responsible societies. It is plausible to imagine a stable, sup- portive post-capitalist order. The very act of commoning, as it expands and registers on the larger culture, catalyzes new political and economic possibilities.

Let us be clear: the commons is not a utopian fantasy. It is some- thing that is happening right now. It can be seen in countless villages and cities, in the Global South and the industrial North, in open source software communities and global cyber-networks. Our first challenge is to name the many acts of commoning in our midst and make them culturally legible. They must be perceived and understood if they are going to be nourished, protected, and expanded. That is the burden of the following chapters and the reason why we propose a new, general framework for understanding commons and commoning.

The commons is not simply about “sharing,” as it happens in count- less areas of life. It is about sharing and bringing into being durable social systems for producing shareable things and activities. Nor is the commons about the misleading idea of the “tragedy of the commons.”

This term was popularized by a famous essay by biologist Garrett Hardin, “The Tragedy of the Commons,” which appeared in the influ- ential journal Science in 1968.3 Paul Ehrlich had just published The Population Bomb, a Malthusian account of a world overwhelmed by sheer numbers of people. In this context, Hardin told a fictional par- able of a shared pasture on which no herdsman has a rational incentive to limit the grazing of his cattle. The inevitable result, said Hardin, is that each herdsman will selfishly use as much of the common resource as possible, which will inevitably result in its overuse and ruin — the so-called tragedy of the commons. Possible solutions, Hardin argued, are to grant private property rights to the resource in question, or have the government administer it as public property or on a first-come, first-served basis.

Hardin’s article went on to become the most-cited article in the history of the journal Science, and the phrase “tragedy of the commons” became a cultural buzzword. His fanciful story, endlessly repeated by economists, social scientists, and politicians, has persuaded most people that the commons is a failed management regime. And yet Hardin’s anal- ysis has some remarkable flaws. Most importantly, he was not describing a commons! He was describing a free-for-all in which nothing is owned and everything is free for the taking — an “unmanaged common pool resource,” as some would say. As commons scholar Lewis Hyde has puckishly suggested, Hardin’s “tragedy” thesis ought to be renamed “The Tragedy of Unmanaged, Laissez-Faire, Commons-Pool Resources with Easy Access for Non-Communicating, Self-Interested Individuals.”

In an actual commons, things are different. A distinct community governs a shared resource and its usage. Users negotiate their own rules, assign responsibilities and entitlements, and set up monitoring systems to identify and penalize free riders. To be sure, finite resources can be overexploited, but that outcome is more associated with free markets than with commons. It is no coincidence that our current period of history, in which capitalist markets and private property rights prevail in most places, has produced the sixth mass extinction in Earth’s his- tory, an unprecedented loss of fertile soil, disruptions in the hydrologic cycle, and a dangerously warming atmosphere.

As we will see in this book, the commons has so many rich facets that it cannot be easily contained within a single definition. But it helps to clarify how certain terms often associated with the commons are not, in fact, the same as a commons.

What Is and Is Not a Commons:
Some Clarifications

Commons are living social systems through which people to address their shared problems in self-organized ways. Unfortunately, some people incorrectly use the term to describe unowned things such as oceans, space, and the moon, or collectively owned resources such as water, forests, and land. As a result, the term commons is frequently conflated with economic concepts that express a very different worl- dview. Terms such as common goods, common-pool resources, and common property misrepresent the commons because they empha- size objects and individuals, not relationships and systems. Here are some of the misleading terms associated with commons.

Common goods: A term used in neoclassical economy to distin- guish among certain types of goods — common goods, club goods, public goods, and private goods. Common goods are said to be diffi- cult to fence off (in economic jargon, they are “nonexcludable”) and susceptible to being used up (“rivalrous”). In other words, common goods tend to get depleted when we share them. Conventional eco- nomics presumes that the excludability and depletability of a common good are inherent in the good itself, but this is mistaken. It is not the good that is excludable or not, it’s people who are being excluded     or not. A social choice is being made. Similarly, the depletability of a common good has little to do with the good   itself, and everything   to do with how we choose to make use of water, land, space, or for- ests. By calling the land, water, or forest a “good,” economists are in fact making a social judgment: they are presuming that something is   a resource suitable for market valuation and trade — a presumption that a different culture may wish to reject.

Common-pool resources or CPRs: This term is used by com- mons scholars, mostly in the tradition of Elinor Ostrom, to analyze how shared resources such as fishing grounds, groundwater basins or grazing areas can be managed. Common-pool resources are regarded as common goods, and in fact usage of the terms is very similar. However, the term common-pool resource is generally invoked to explore how people can use, but not overuse, a shared resource.

Common property: While a CPR refers to a resource as such, common property refers to a system of law that grants formal rights to access or use it. The terms CPR and common good point to a resource itself, for example, whereas common property points to the legal system that regulates how people may use it. Talking about prop- erty regimes is thus a very different register of representation than references to water, land, fishing grounds, or software code. Each of these can be managed by any number of different legal regimes; the resource and the legal regime are distinct. Commoners may choose to use a common property regime, but that regime does not constitute the commons.

Common (noun). While some traditionalists use the term “the common” instead of “commons” to refer to shared land or water, cul- tural theorists Antonio Negri and Michael Hardt introduced a new spin to the term “common” in their 2009 book Commonwealth. They speak of the common to emphasize the social processes that people engage in when cooperating, and to distinguish this idea from the commons as a physical resource. Hardt and Negri note that “the languages we create, the social practices we establish, the modes of sociality that define our relationships” constitute the common. For them, the common is a form of “biopolitical production” that points to a realm beyond property that exists alongside the private and the public, but which unfolds by engaging our affective selves. While this is similar to our use of the term commoning — commons as a verb — the Hardt/ Negri uses of the term “common” would seem to include all forms     of cooperation, without regard for purpose, and thus could include gangs and the mafia.

The common good: The term, used since the ancient Greeks, refers to positive outcomes for everyone in a society. It is a glittering gener- ality with no clear meaning because virtually all political and economic systems claim that they produce the most benefits for everyone.

Commons in Real Life

The best way to become acquainted with the commons is by learning about a few real-life examples. Therefore, we offer below five short pro- files to give a better feel for the contexts of commoning, their specific realities, and their sheer diversity. The examples can help us understand the commons as both a general paradigm of governance, provisioning, and social practice — a worldview and ethic, one might say — and a highly particular phenomenon. Each commons is one of a kind. There are no all-purpose models or “best practices” that define commons and commoning — only suggestive experiences and instructive patterns.

 

Zaatari Refugee Camp

The Zaatari Refugee camp in Jordan is a settlement of 78,000 dis- placed Syrians who began to arrive in 2012. The camp may seem like an unlikely illustration of the ideas of this book. Yet in the middle of a desolate landscape, people have devised large and elaborate sys- tems of shelters, neighborhoods, roads, and even a system of addresses. According to Kilian Kleinschmidt, a United Nations official once in charge of the camp, the Zaatari camp in 2015 had “14,000 house- holds, 10,000 sewage pots and private toilets, 3,000 washing machines, 150 private gardens, 3,500 new businesses and shops.”A reporter vis- iting the camp noted that some of the most elaborate houses there are “cobbled together from shelters, tents, cinder blocks and shipping con- tainers, with interior courtyards, private toilets and jerry-built sewers.” The settlement has a barbershop, a pet store, a flower shop and a home- made ice cream business. There is a pizza delivery service and a travel agency that provides a pickup service at the airport. Zaatari’s main drag is called the Champs-Élysées.5

Of course, Zaatari remains a troubled place with many problems, and the Jordanian state and United Nations remain in charge. But what makes it so notable as a refugee camp is the significant role that self-organized, bottom-up participation has played in building an improvised yet stable city. It is not simply a makeshift survival camp where wretched populations queue up for food, administrators deliver services, and people are treated as helpless victims. It is a place where refugees have been able to apply their own energies and imagina- tions in building the settlement. They have been able to take some responsibility for self-governance and owning their lives, earning a wel- come measure of dignity. You might say that Zaatari administrators and residents, in however partial a way, have recognized the virtues of commoning. The Zaatari experience tells us something about the power of self-organization, a core concept in the commons.

 

Buurtzorg Nederland

In the Dutch city of Almelo, nurse Jos de Blok was distressed at the steady decline of home care: “Quality was getting worse and worse, the clients’ satisfaction was decreasing, and the expenses were increasing,” he said. De Blok and a small team of professional nurses decided to form a new homecare organization, Buurtzorg Nederland.6 Rather than structure patient care on the model of a factory conveyor belt, delivering measurable units of market services with strict divisions of labor, the home care company relies on small, self-guided teams of highly trained nurses who serve fifty to sixty people in the same neighborhood. (The organization’s name, “Buurtzorg,” is Dutch for “neighborhood care.”) Care is holistic, focusing on a patient’s many personal needs, social circumstances, and long-term condition.

The first thing a nurse usually does when visiting a new patient is to sit down and have a chat and a cup of coffee. As de Blok put it, “People are not bicycles who can be organized according to an organizational chart.” In this respect, Buurtzorg nurses are carrying out the logic of “spending time” (in a commons) as opposed to “saving time” to be more efficient competitors. Interestingly, the emphasis on spending more time with patients results in them needing less professional care- time. If one thinks about it, this is not really a surprise: care-givers basically try to make themselves irrelevant in patients’ lives as quickly as possible, which encourages patients to become more independent. A 2009 study showed that Buurtzorg’s patients get released from care twice as fast as competitors’ clients, and they end up claiming only 50 percent of the prescribed hours of care.7

Nurses provide a full range of assistance to patients, from med- ical procedures to support services such as bathing. They also identify networks of informal care in a person’s neighborhood, support his or her social life, and promote self-care and independence.8 Buurtzorg is self-managed by nurses. The process is facilitated through a simple, flat organizational structure and information technology, including the use of inspirational blog posts by de Blok. Buurtzorg operates effectively at a large scale without the need for either hierarchy or consensus. In 2017 Buurtzorg employed about 9,000 nurses, who take care of 100,000 patients throughout the Netherlands, with new transnational initiatives underway in the US and Europe.9

It turns out Buurtzorg’s reconceptualization of home healthcare produces high-quality, humane treatment at relatively low costs. By 2015, Buurtzorg care had reduced emergency room visits by 30 percent, according to a KPMG study, and has reduced taxpayer expen- ditures on home care.10 Buurtzorg also has the most satisfied workforce of any Dutch company with more than 1,000 employees, according to an Ernst & Young study.11

 

WikiHouse

In 2011, two recent architectural graduates, Alastair Parvin and Nicholas Ierodiaconou, joined a London design practice called Zero Zero Architecture, where they were able to experiment with their ideas about open design. They wondered: What if architects, instead of cre- ating buildings for those who can afford to commission them, helped regular citizens design and build their own houses? This simple idea is at the heart of an astonishing open source construction kit for housing. Parvin and Ierodiaconou learned that a familiar technology known as CNC — computer numerical control fabrication — would enable them to make digital designs that could be used to fabricate large flat pieces from plywood or other material. This led them to develop the idea of publishing open source files for houses, which would let many people modify and improve the designs for different circumstances. It would also allow unskilled labor to quickly and inexpensively erect the structural shell of a home. They called the new design and construction system WikiHouse.12

Since its modest beginnings, WikiHouse has blossomed into a global design community. In 2017 it had eleven chapters in countries around the world, each of which works independently of the original WikiHouse, now a nonprofit foundation that shares the same mission. Simply put, WikiHouse participants want to “put the design solutions for building low-cost, low-energy, high-performance homes into the hands of every citizen and business on earth.” They want to encourage people to Produce Cosmo-Locally, a pattern described in Chapter 6 And they want to “grow a new, distributed housing industry, com- prised of many citizens, communities and small businesses developing homes and neighborhoods for themselves, reducing our dependence on top-down, debt-heavy mass housing systems.”

The WikiHouse Charter, a series of fifteen principles, sets forth the basic elements of the technologies, economics, and processes of open source house building. The Charter is one of many examples of how commoners Declare Shared Purpose & Values in developing Peer Governance (see Chapter 5). It includes core ideas such as design stan- dards to lower the thresholds of time, cost, skill, and energy needed to build a house; open standards and open source ShareAlike licenses for design elements; and empowering users to repair and modify features of their homes. By inviting users to adapt designs and tools to serve their own needs, WikiHouse seeks to provide a rich set of “convivial tools,” as described by social critic Ivan Illich. Tools should not attempt to control humans by prescribing narrow ways of doing things. Software should not be burdened with encryption and barriers to repair. Convivial tools are designed to unleash personal creativity and autonomy.13

 

Community Supported Agriculture

On any Saturday morning in the quiet Massachusetts town of Hadley, you will find families arriving at Next Barn Over farm to pick beans and strawberries from the fields, cut fresh herbs and flowers, and gather their weekly shares of potatoes, kale, onions, radishes, tomatoes, and other produce. Next Barn Over is a CSA farm — Community Supported Agriculture — which means that people buy upfront shares in the farm’s seasonal harvest and then pick up fresh produce weekly from April to November. In other words, CSA members pool the money, before production, and divide up the harvest among all members. This practice, used in thousands of CSAs around the world, inspired us to identify “Pool, Cap & Divide Up” as an important fea- ture of a commons economy (see Chapter 6).

A small share for two people in Next Barn Over costs US$415 while a large share suitable for six people costs US$725. By purchasing shares in the harvest at the beginning of the season, members give farmers the working capital they need and share the risks of production — bad weather, crop diseases, equipment issues. One could say they finance commons provisioning.

A CSA is not primarily a business model, however, because chasing profits is not the point. The point is for families and farmers to mutually support each other in growing healthy food in ecologically responsible ways. All the crops grown on Next Barn Over’s thirty-four acres are organic. Soil fertility is improved through the use of cover crops, organic fertilizers, compost, and manure, with regular crop rota- tion to reduce pests and disease. The farm uses solar panels from the barn roof. Drip irrigation systems minimize water usage. Next Barn Over also hosts periodic dinners at which families can socialize, dance to local bands’ music, and learn more about the realities of farming in the local ecosystem.

Since the founding of the first CSA in 1986, the idea has grown into an international movement, with more than 1,700 CSAs in the United States alone (2018) and hundreds of others worldwide. While some American CSAs behave almost like businesses, the original phi- losophy behind CSAs remains strong — to try to develop new forms of cooperation between farmers, workers, and members who are basically consumers. Some are inspired by teikei, a similar model that has been widely used in Japan since the 1970s (The word means “cooperation” or “joint business.”). Here, too, the focus is on smallholder agricul- ture, organic farming, and direct partnerships between farmers and consumer. One of the founding players in teikei, the Japan Association for Organic Agriculture, has stated its desire “to develop an alternative distribution system that does not depend on conventional markets.”14 The CSA experience is now inspiring a variety of regional agriculture and food distribution projects around the world, with the same end — to empower farmers and ordinary people, strengthen local economies, and avoid the problems caused by Big Agriculture (pesticides, GMOs, additives, processed foods, transport costs). The socio-economic model for CSAs is so solid that the Schumacher Center for a New Economics, which helped incubate the first CSA, is now developing the idea of “community supported industry” for local production. The idea is to use the principles of community mutualization to start and support local businesses — a furniture factory, an applesauce cannery, a humane slaughterhouse — in order to increase local self-reliance.

 

Guifi.net

Most people assume that only a large cable or telecommunications cor- poration with political connections and lots of capital can build the infrastructure for Wi-Fi service. The scrappy cooperative Guifi.net of Catalonia has proven that wrong. The enterprise has shown that it is entirely possible for commoners to build and maintain high-quality, affordable internet connections for everyone. By committing itself to principles of mutual ownership, net neutrality, and community con- trol, Guifi.net has grown from a single Wi-Fi node in 2004 to more than 35,000 nodes and 63,000 kilometers of wireless connectivity in July 2018, particularly in rural Catalonia.

Guifi.net got its start when Ramon Roca, a Spanish engineer at Oracle, hacked some off-the-shelf routers. The hack made the routers work as nodes in a mesh network-like system while connected to a single DSL line owned by Telefonica serving municipal governments. This jerry-rigged system enabled people to send and receive internet data using other, similarly hacked routers. As word spread, Roca’s innovation to deal with scarce internet access quickly caught on. As recounted by Wired magazine, Guifi.net grew its system through a kind of improvised crowdfunding system: “‘It was about announcing a plan, describing the cost, and asking for contributions,’ Roca says. The payments weren’t going to Guifi.net, but to the suppliers of gear and ISP [Internet Service Provider] network services. All of these initiatives laid the groundwork not just for building out the overall network, but also creating the array of ISPs.” What Guifi.net did was simply to Pool & Share (see Chapter 6 — it pooled resources and shared internet)

In 2008 Guifi.net established an affiliated foundation to help oversee volunteers, network operations, and governance of the entire system. As Wired described it, the foundation “handled network traffic to and among the providers; connected to the major data ‘interchange’ providing vast amounts of bandwidth between southern Spain and the rest of the world; planned deployment of fiber; and, crucially, devel- oped systems to ensure that the ISPs were paying their fair share of the overall data and network-management costs.”15

Guiding the entire project is a Compact for a Free, Open and Neutral Network, a charter that sets forth the key principles of the Guifi.net commons and the rights and freedoms of users:

  • You have the freedom to use the network for any purpose as long as you don’t harm the operation of the network itself, the rights of other users, or the principles of neutrality that allow contents and services to flow without deliberate
  • You have the right to understand the network and its components, and to share knowledge of its mechanisms and
  • You have the right to offer services and content to the network on your own
  • You have the right to join the network, and the obligation to extend this set of rights to anyone according to these same

Anyone who uses the Guifi.net infrastructure in Catalonia — indi- vidual internet users, small businesses, government, dozens of small internet service providers — is committed to “the development of a commons-based, free, open and neutral telecommunications network.” This has resulted in Guifi.net providing far better broadband service at cheaper prices than, say, Americans receive, who pay very high prices to a broadband oligopoly (a median of US$80 month in 2017) for slower connectivity and poor customer service. ISPs using Guifi.net were charging 18 to 35 euros a month in 2016 (roughly US$20–$37) for one gigabit fiber connections, and much lower prices for Wi-Fi. Commons are highly money efficient, as Wolfgang Sachs once pointed out. They enable us to become less reliant on money, and therefore more free from the structural coercion of markets.

Moreover, the Guifi.net experience shows that it is entirely possible to build “large-scale, locally owned, broadband infrastructure in more locations than telco [telephone company] incumbents,” as open tech- nology advocate Sascha Meinrath put it.16 The mutualizing of costs and benefits in a commons regime has a lot to do with this success.

 

Understanding Commons Holistically in the Wild

How to make sense of these very different commons? Newcomers to the topic often throw up their hands in confusion because they cannot readily see the deeper patterns that make a commons a commons. They find it perplexing that so many diverse phenomena can be described by the same term. This problem is really a matter of training one’s perception. Everyone is familiar with the “free market” even though its variations — stock markets, grocery stores, filmmaking, mining, personal services, labor — are at least as eclectic as the commons. But culturally, we regard the diversity of markets as normal whereas com- mons are nearly invisible.

The strange truth is that a popular language for understanding contemporary commons is almost entirely absent. Social science schol- arship on the topic is often obscure and highly specialized, and the economic literature tends to treat commons as physical resources, not as social systems. But rather than focus on the resource that each depends on, it makes more sense to focus on the ways in which each is similar. Each commons depends on social processes, the sharing of knowledge, and physical resources. Each shares challenges in bringing together the social, the political (governance), and the economic (pro- visioning) into an integrated whole.

 

Every commons is based on natural resources. Every commons is a knowledge commons. Every commons depends on a social process.

 

So a big part of our challenge is to recover the neglected social history of commons and learn how it applies to contemporary cir- cumstances. This requires a conceptual framework, new language, and stories that anyone can understand. Explaining the commons with the vocabulary of capital, business, and standard economics cannot work. It is like using the metaphors of clockworks and machines to explain complex living systems. To learn how commons actually work, we need to escape deeply rooted habits of thought and cultivate some fresh perspectives.

This task becomes easier once we realize that there is no single, universal template for assessing a commons. Each bears the distinctive marks of its own special origins, culture, people, and context. Yet there are also many deep, recurrent patterns of commoning that allow us to make some careful generalizations. Commons that superficially appear quite different often have remarkable similarities in how they govern themselves, divide up resources, protect themselves against enclosure, and cultivate shared intentionality. In other words, commons are not standardized machines that can be built from the same blueprint. They are living systems that evolve, adapt over time, and surprise us with their creativity and scope.

The word “patterns” as we use it here deserves a bit of explanation. Our usage derives from the ideas developed by architect and philos- opher Christopher Alexander in his celebrated 1977 book A Pattern Language — ideas that are further elaborated on in his four-volume masterwork, The Nature of Order, the result of twenty-seven years of research and original thinking. Alexander and his co-authors brilliantly blend an empirical scientific perspective with ideas about the formative role of beauty and grace in everyday life and design, resulting in what we would call “enlivenment.”17

In Alexander’s view, a pattern describes “a problem that occurs over and over again in our environment, and then describes the core of the solution to that problem, in such a way that you can use this solu- tion a million times over, without ever doing it the same way twice.”18 In other words, patterns-thinking and solutions based on it are never decontextualized, nor disconnected from what we think and feel. We suggest looking closely at the underlying patterns of thriving social pro- cesses for inspiration while keeping in mind that a successful commons cannot be copied and pasted. Each must develop its own appropriate localized, context-specific solutions. Each must satisfy practical needs and deeper human aspirations and interests.

In this volume, we attempt to identify the patterns that are building a growing constellation of commons around the world — the Commonsverse. In our account of this realm, we are both descrip- tive and aspirational — descriptive in assessing how diverse commons function, and aspirational in trying to imagine how the known com- moning dynamics could plausibly grow and become a distinct sector of the political economy and culture. We draw on the social sciences to discuss important aspects of the commons. But we also draw upon our own extensive firsthand experiences in talking with commoners and learning about their remarkable communities. We wish to describe a rich, textured field of human creativity and social organization that has been overlooked for too long, while reassuring the reader that commons are not so complicated and obscure that only professionals can grasp them. In fact, they arise from common people doing fairly common things that only seem uncommon in market-oriented societies.

In the course of our travels, we have been astonished at the remark- able range of circumstances in which commoning occurs. This has led us to wonder: Why do so many discussions about commons rely on economic categories of analysis (“types of goods,” “resource allocation,” “productivity,” “transaction costs”) when commons are primarily social systems for meeting shared needs? This question propelled us on a pro- cess to reconceptualize in its fullest sense what it means to engage in commoning.

We think that such a perspective contributes to a broader para- digm shift. It helps us to redefine the very idea of the economy and enlarge the functional scope of democratic action. Commons meet real needs while changing culture and identity. They influence our social practices, ethics, and worldviews and in so doing change the very char- acter of politics. To understand these deeper currents, we need a richer framework for making sense of the commons. We need it to better explain the internal dynamics of peer governance and provisioning — and also the ways in which commoning connects the larger political economy and our inner lives. In short, we must see that the commons requires a new worldview.

2. The OntoShift to the Commons

If commoning has played such a long and prominent role in the history of the human species, why is it generally ignored in modern life? Why does it remain a terra incognita that is routinely mischaracterized and misunderstood? Over the years, as we talked with commoners in countless different contexts, we gradually came to realize that the problem isn’t commoning; it’s the flawed categories of thought used by mainstream economics, law, politics, and policy. Their vocabularies and logics presume a world based on individualism, economic growth, and the human mastery of “nature” (a term that implies a sharp separation of humanity from the nonhuman world). They presume an omnipotent market/state to remake the universe around these mythopoetic ideas. No wonder pockets of successful commoning seem like strange creatures from another planet! 

One day, after pondering this curious mismatch between mainstream thought and the realities we have seen in our research and travels, we needed a break. We decided to stroll through the nearby Beneski Museum of Natural History, at Amherst College. It proved to be a serendipitous detour. While browsing impressive displays of dinosaur skeletons and fossilized footprints, we had a shared epiphany: Sometimes new truths can be revealed only by making a shift in ontological perspective — what we have come to call an OntoShift. We will explain this idea further in a moment, but first, our experience at the museum.

While most natural history museums in major cities have a penchant for the grand and spectacular, the modest, well-appointed Beneski Museum in western Massachusetts is a working space for teaching undergraduates how to make sense of geological mysteries. Many of the exhibits showcase the research of Edward Hitchcock, a leading geologist of the 1830s who discovered thousands of strange marks in rocks at local quarries and farms. At the museum, we saw numerous dinosaur skeletons and bones, including a fearsome Tyrannosaurus rex head, and dozens of slabs of sedimentary rock artfully displayed on the walls. Each set of marks presented a mystery from 270 million years ago. Were they “turkey tracks,” as many locals once called them, or perhaps the footprints of “Noah’s Raven,” a gigantic bird from Noah’s Ark? It was difficult to speculate, because no fossilized bones had been found at the time.1  

For Hitchcock, a serious scientist and devout Christian, the frame of reference for theorizing about this mystery was his own eyes and the Bible. When he encountered deposits of gravel, loam, sand, and boulders on Cape Cod, he found it entirely logical to call them Diluvium, a reference to the great flood described in the Bible. As later scientists concluded, however, the deposits were in fact moraine, the rocky debris left by glaciers during the Ice Age. Even though Hitchcock corresponded with the likes of Robert Owen, Charles Darwin, and Charles Lyell, he remained convinced that the “footmarks” (as he called them), now preserved in sedimentary rock, had been created by large ancient birds. 

And why not? The prehistoric world was only then being discovered. The word “dinosaur” was not coined until 1841 by British geologist Robert Owen, and the first dinosaur fossils in the US were not discovered until 1858. Charles Darwin’s On the Origin of the Species was not published until 1859, and some of the most significant fossil discoveries were not made until the 1890s. For the Bible-believing Hitchcock, the idea of enormous lizard-like creatures roaming a very different life-world 273 million years ago was literally unthinkable.

In her 2006 book about Hitchcock, science writer Nancy Pick professed her admiration for his scientific achievements, but ruefully concluded in a fanciful letter to him: “I must tell you that most of your strongest convictions turned out to be mistaken. You were wrong to doubt the existence of an Ice Age. You were wrong to deny the theory of evolution. And, most painful of all, you were wrong about the animals that made your beloved fossil footprints. They were not gigantic ancient birds after all, but dinosaurs.”

It is tempting for posterity to condescend to previous generations because of what they didn’t or couldn’t know at the time. That is not our purpose here. What we find so interesting is the way in which a worldview frames and limits what we see. We can never really see the world “as it is” because our minds are too busy constituting and creating it. We naturally believe that the reality we perceive is self-evident and universal — “common sense” — but, in truth, any view of reality is based on some underlying presuppositions about the nature of the world. Our beliefs are shaped by invisible assumptions affected by culture, history, and personal experience. 

Language is also critical in shaping our consciousness. The language used by a political economy and culture names certain phenomena that they regard as significant and imbues them with a moral content, while leaving other phenomena nameless and ignored. This establishes a mental picture, a frame for perceiving and not perceiving, an insight that politicians have found quite useful. For example, conservatives like to call for “tax relief,” implying that taxes are an unfair affliction and obscuring the truth that “taxes are the price we pay for a civilized society.”2 In his classic study of “the folklore of capitalism,” Thurman Arnold described how corporations are mischaracterized as persons possessing civil freedoms that would otherwise be denied them. Businesses and other organizations are described “in the language of personally owned private property, when as a matter of fact the things which were described were neither private, nor property, nor personally owned.”3 Cognitive scientists often point to the “ideologically selective character” of frames — a highly effective filter on perception.4  

This helps explain why new truths often hide in plain sight. When John Maynard Keynes was struggling to reinvent economics in the 1930s, he wrote: “The ideas which are here expressed so laboriously are extremely simple and should be obvious. The difficulty lies not in the new ideas, but in escaping from the old ones, which ramify, for those brought up as most of us have been, into every corner of our minds.”5 Hitchcock tried, but could not escape his inherited worldview. Owen, Darwin, and Lyell also tried (with some trepidation about the explosive theological implications), and for the most part succeeded. Such is the power of a dominant worldview: it invisibly organizes phenomena into a tidy mental frame that suppresses other, potentially important ways to see the world.

In our time, the great problem is not just that the institutions of the liberal state and capitalism are crumbling. It’s that our ways of perceiving and representing the world — the foundational stories that we tell about capitalism — are failing as well. These two problems are intimately connected, of course. Sometimes when political systems no longer work, it’s because they rely on old narratives about existence that no longer work or command respect. Cherished stories and categories of thought fail to recognize that realities have changed. Guardians of the prevailing order generally don’t want to acknowledge other possibilities — and so they cling to archaic language to validate their viewpoints. Sometimes new realities are not recognized because there is simply no vocabulary and logic to make them legible to the culture. Consider how the word “dinosaur” and Darwin’s theory of evolution opened up new ways of seeing, challenging Bible-based perspectives of the world. 

As we tried to explain the phenomena of commoning, we experienced a similar frustration with a deficient discourse. We came to realize that the discourse of conventional politics and economics cannot properly express what we have witnessed. There is a lacuna in the contemporary vocabulary which serves to keep certain realities and insights shrouded in darkness. In the words of historian E. P. Thompson, “It was always a problem to explain the commons with capitalist categories. There was something uncomfortable about them. Their very existence prompted questions about the origin of property and about historical title to land.”6

Our point is that deeper registers of perception matter every bit as much as daily political polemics. Or even more. German philosopher Hans-Georg Gadamer once pointed out that it is a mistake to believe that one has to talk about politics to change politics. He was right. We need to talk first about our deepest presuppositions about the character of the world. 

The Window Through Which We See the World

The study of the nature of reality and how it is structured — the windows through which we see the world — is called ontology. While we are not eager to plunge into these deep metaphysical waters — the topic can get very complicated and abstruse — a brisk swim is inescapable. One’s basic assumptions about reality determine what is seen as normal and desirable — what is good or bad, what is right or wrong. They amount to the “constitutional framework” of any belief-system, one that directly shapes our ideas of what types of political economy and governance structures are possible. A vision of reality that sees everyone as disconnected individuals, for example, is likely to lead to a social order that privileges individual liberty at the expense of collaborative institutions. A vision of reality that sees everyone as interconnected and dependent on each other and the Earth, opens up very different possibilities. Such a vision also requires different categories of analysis and different metaphors and vocabularies to describe the world.

You could say that one’s ontological premises create different affordances — i.e., capacities and potential uses that have larger political implications. A bicycle creates certain affordances for personal transportation (vigorous exercise, cheap mobility) that are different from those created by an automobile (faster, safer, smoother). Pen and paper offer different affordances for communication (cheap, easy to use) than smartphones (interactive, versatile). So it is with ontologies: they have different affordances for the type of world one can build. When talking about a vision of reality, one must always ask: What does it claim about how individuals relate to each other and to groups? Does it require that things and phenomena embody fixed essences? Is a person’s character fixed and given, or does it change through relationships? How does change occur — through individual agents that cause effects as a machine might, or through complicated, subtle, and long-term interactions among multiple agents in a larger environment? Are any of the phenomena that we observe historically and culturally invariant — i.e., universal  — or are they variable and context-dependent?  

Generally, these sorts of questions about reality are not seen as relevant to the practical, rough-and-tumble world of politics and governance. But given the institutional instability of our times, we believe that nothing is more strategic than to reassess the fundamental ways in which we perceive reality. Such an inquiry might be called onto-political, because our different premises about reality have enormous implications for how we conceptualize the social and political order. If we believe that God exists as an omnipotent force and is the source of truth and meaning in all human affairs, we will construct a societal order that is different from ones in which humans see themselves as entirely on their own, without divine guidance and protection. Because perspectives on reality affect how we build social and political institutions, we cannot just look at the world through a window — as if it were the only self-evident way of perceiving. We need to pause and start to look at the window.7 Margaret Stout, an administrative theorist, puts it simply: “Ontology is important to political theory because it frames presuppositions about all aspects of life and what is good and right.”8 (emphasis in original)  

The OntoStory of the Modern West

The moment is ripe for those of us in the secular West to ponder the general belief system developed during the Renaissance and expanded in the eighteenth and nineteenth centuries by the capitalist societies that arose from it. We moderns live within a grand narrative about individual freedom, property, and the state developed by philosophers such as René Descartes, Thomas Hobbes, and John Locke. The OntoStory that we tell ourselves sees individuals as the primary agents of a world filled with inert objects that have fixed, essential qualities. (Most notably, we have a habit of referring to “nature” and “humanity,” as if each were an entity separate from the other.) This Western, secular narrative claims that we humans are born with boundless freedom in a prepolitical “state of nature.” But our imagined ancestors (who exactly? when? where?) were allegedly worried about protecting our individual property and liberty, and so they supposedly came together (despite their radical individualism) to forge a “social contract” with each other.9 As the story goes, everyone authorized the establishment of a state to become the guarantor of everyone’s individual liberty and property.10  

Today we are heirs to this creation myth explaining the origins of the liberal, secular state. The story transfers theological notions about omnipotence (God, monarchs) to the sovereign state (presidents, parliaments, courts).11 The Leviathan state acts with sovereign power to privilege individual liberty over all social affiliations or identities based on history, ethnicity, culture, religion, geographic origins, and so on. The primary elements of society are the individual and the state. As one commentator notes, liberalism assumes a human nature “that causes self-interested, atomistic individuals with independent, static preferences to compete in an effort to maximize their own benefits with little or no regard for the implications for others. In this political form, representation is won through competition among sovereign individuals and majority rule.”12    

This story is also the basis for capitalism, which presumes a social order based on individual autonomy and fulfillment to explain why we have market competition and hierarchies. The Nobel laureate economist James Buchanan once identified autonomy, rationality of choice, and the spontaneous coordination of people in the “free market” as the fundamental principles of his discipline.13 In modern times, these presumptions have become ordering principles for much of everyday life. Individual freedom of choice — to choose our favorite TV channels, brand of beer, and political parties — is celebrated, with little thought given to the ways in which the spectrum of choices is determined in the first place.

To probe our presuppositions about the world is not merely an academic exercise. It is immensely consequential in practical ways. Different presuppositions affect how we perceive the world and therefore what types of political systems we regard as realistic and desirable. In a metaphor often used by German physicist Hans-Peter Dürr, fishermen who use nets with a mesh of five centimeters may understandably conclude that there are no fish in the sea smaller than five centimeters. After all, three-centimeter fish never show up in the nets. If you are committed to certain presuppositions about reality, it will be difficult to escape the larger ramifications of your nets of perception. The linkage between ontology and the larger polity and political economy might not be self-evident to ordinary people or policymakers, but the idea is not so complicated. Imagine you build a house and you lay a small, weak foundation. How can the structure possibly last? Or you install a certain number of pillars that can carry, say, ten tons of weight. A few years later you want to add a new floor that would weigh fifteen tons. The house would collapse. Does it really make sense to invest in a heavy addition to the structure if the foundation itself is flawed?

This scenario arguably describes the problem with modern capitalism. It relies on faulty premises about human beings and therefore it can no longer support the grand edifice of the global modern market/state. Its institutional forms are increasingly ineffective, harmful, and distrusted, as seen in the rise of voter alienation and anger in the US and many European countries. When our commitment to “individual freedom” is conflated with the legal “personhood” of globe-spanning corporations, and when climate-changing capital investments are regarded as “private property,” it should not be surprising that the resulting economic system is highly disruptive and literally lethal to the planet. Mainstream critics may attack “capitalism” and “the state,” but they are less prone to inquire into the onto-political premises that undergird their vision of reality. That’s because most of us have internalized those norms. The “prevailing life-motif” of modern capitalism and the liberal state, writes Greek social critic Andreas Karitzis:

    promotes the idea that a good life is essentially an individual achievement. Society and nature are just backdrops, a wallpaper for our egos, the contingent context in which our solitary selves will evolve pursuing individual goals. The individual owes nothing to no one, lacks a sense of respect for the previous generations or responsibility to future ones — and indifference is the proper attitude regarding present social problems and conditions.14

The visible pathologies of capitalism — ecological destruction, social precarity, inequality, exclusion, etc. — do not stem only from soulless corporations and cynical politicians. They derive from a deeper, more fundamental problem — a fallacious understanding of reality itself. Facing up to this issue seems to be asking a lot. It’s difficult to truly see the onto-foundations of our socio-economic and political order, let alone do something meaningful to change them. Our cultural norms are subtle, subliminal, and not usually recognized. 

However, there is a way forward: we can begin to cultivate a different, deeper sense of reality by looking closely at the language and metaphors that we use, and the stories we tell. The self-awareness that results, when combined with our actual experiences and practices in commoning, can point the way to a new onto-political order based on different presuppositions. The first step is to recognize the hidden beliefs that shape our perceptions and political culture. We must learn to see that everything is interdependent, and that our individual well-being depends upon collective well-being. Our polity must be “attuned to the relational dimension of life,” as Arturo Escobar puts it.15

OntoStories as a Hidden Deep Dimension of Politics

Many public debates that are ostensibly disagreements about policy or process are, in fact, disagreements about the nature of reality and how it should be. They presume certain human ideal-types and existential realities that frame the dominant discourse. Take the idea of the “self-made man” in capitalist societies. It expresses the cultural fantasy that individuals can truly become successful all by themselves, without help from others. That story then becomes a frame for public discussion. Our presupposition that the Earth is a separate, nonliving thing existing apart from humanity, leads to a perception of land and water as “resources” that can be appropriated and marketized.

The very categories of thought inaugurated by the early modern philosophers established standard ways of thinking that modern societies now regard as self-evident. As men like Francis Bacon, Thomas Hobbes, René Descartes, and John Locke first articulated, the world is supposedly a clash of dualities such as the individual and the collective, humanity and nature, and matter and spirit. The public realm is seen as separate from the private realm. The objective is cast against the subjective. This dualistic habit of thought, as a way of registering reality, leads us to believe that some realms of life are wholly separate and distinct from others, and indeed, diametrically opposed to each other. Modern capitalist societies have built entire cultures around such presuppositions. They reflect what scholars call an OntoStory about reality.

OntoStories can have countless forms that are expressed in many different ways. But at the end of the day they can be classified according to a few traits. There are stories based on the idea that “being simply is” (static) and stories in which existence is a constant becoming (dynamic). In a static world, the present is experienced as a reality that always is and always will be, much as members of the caste system in India regard their world as “just the way things are.” Such a static view of reality is likely to find political expression in theocracy, monarchy, or similar authoritarian rule. In a dynamic world, by contrast, the present reality is always unfolding and becoming something new. 

There are OntoStories predicated on the idea of a single, unitary source of existence, which is likely to find expression in political forms such as socialism and collectivism. Or conversely, stories that posit many sources of existence are more likely to support a political order of modern liberalism and social anarchism. In some OntoStories, truth and meaning come from a transcendent source (God, a king, a pope), and in others from an immanent space of lived experience (the divine within each human or all beings).16  

In any case, OntoStories always reflect a vision of the world and establish the affordances of the system — its structured fields of possibility. The narratives give respectability to certain archetypes of existence and human striving. Human energies are channeled in culturally acceptable ways. The ubiquitous world of advertising and marketing, for example, is not just about selling products; it is about reinforcing an ideal of human satisfaction through individual consumption. It tells an OntoStory about how the world is and should be. Our identity in the world is defined by what we buy or should buy. Nowadays, large corporations are increasingly devising elaborate OntoStories to define reality and thereby advance their political and economic interests. Based on vast quantities of user data, Twitter has devised a classification system of humanity — people who buy cooking supplies, people who live within five miles of a Walmart, etc. —  in order to sell those datasets to advertisers.17 The insurance industry has developed complicated classifications of human disease and injury to determine what medical expenses will be reimbursed. Many courts rely on data analytics about criminals (race, age, neighborhood, income) to predict their likelihood of committing another crime and thereby set “appropriate” jail sentences.18 Such categories of thought reflect a vision of human existence, social behavior, and causality.  

US national security agencies have actually contrived an OntoStory to advance their political interests, as Brian Massumi chillingly describes in his book Ontopower.19 Rather than try to deter or prevent terrorist attacks based on known, provable facts — the historical standard for military intervention — the US Government now declares its own version of time and causation. The asserted possibility of a terrorist threat, as unilaterally determined by security experts, is used to justify lethal state aggression against “terrorists” before anything has happened. Notional threats are defined as provocations. Future possibilities are declared to be actionable facts in the here-and-now. It is a subtle way to redefine time and causation. By spinning a “threat-o-genic” narrative, writes Massumi, the US military redefines reality, seeking to legitimate the state violence and mass surveillance that follows.

These stories help us see the role that ontologies play as a subterranean force in political struggle. Once we accept the idea of the self as an indivisible, bounded unit of autonomous agency, everything else naturally follows: the way we approach the world, the mental frameworks that scientists use to analyze phenomena (“methodological individualism”), the way we act in the world and conceive of leadership, the way we build institutions and policies. One might argue that the most significant field of political contention these days is not taking place in legislatures or courts, but at this level of “reality-definition.” After all, what better way to advance one’s long-term political goals than to propagate a self-serving version of “reality”? It preemptively marginalizes alternative visions of the future while fortifying the existing political and economic order.

Ah, but there is a rub: no ontology, however widely accepted, is guaranteed to work or command respect. An ontology may not persuade or live up to its own claims. Hitchcock’s theory that fossilized footprints were evidence of ancient birds could not credibly explain the discovery of dinosaur fossils. Darwin’s new narrative about evolution could. In similar fashion, today the ontological foundations that undergird capitalism are looking more antiquated than ever. The idea that individuals are born free and sovereign — the cornerstone of the liberal state and “free markets” — has always been something of a fable. But nowadays the credibility of this story is starting to fray as people realize that they inhabit a highly interconnected world. The slow-motion collapse of various ecosystems is also discrediting the idea that humanity stands apart from “nature” and that we are wholly autonomous individuals. 

While countless angry political confrontations around the world are ostensibly about state policies or laws, many such battles are in fact OntoClashes. They reflect profound disagreements about the nature of reality. Clashes between Indigenous peoples and state power are perhaps the most common example. Typically, the nation-state regards some element of nature as a market resource to be exploited — an idea that many Indigenous communities see as a gross violation of their cosmovision. In New Zealand, for example, the Maori have fought the government’s approval of oil drilling in ancestral fishing waters, in violation of the Waitangi treaty with Queen Victoria signed in 1840. In her studies of this conflict, anthropologist Anne Salmond noted that the state and Maori have “fundamentally different onto-logics about human relations with oceans.”20 The state approaches the ocean as a nonliving resource. As such it can be divided up into quantified, bounded units and exploited with an abstract market logic. Oil extraction is perfectly logical to the New Zealand state, whose legal system is constructed to privilege such activity. By contrast, the Maori see the ocean as a living being that has intense, intergenerational bonds with the Maori people. The ocean is imbued with mana, ancestral power, that must be honored with spiritual rituals and customary practices. (If this sounds irrational to you, consider this: such a worldview has worked remarkably well to protect both the oceans and human societies.)

OntoClashes between the nation-state and commoners are obviously not confined to premodern cultures. Geographer Andrea Nightingale has studied Scottish fishermen who object to “rational” fishing policies and practices that regulators seek to impose.21 In crafting catch policies, for example, the state presumes that fishermen are competitive individualists seeking to maximize their personal catch. But the state fails to see the many nonrational subjectivities that define the lives of Scottish fishermen. Working on small fishing vessels in the ocean is dangerous, difficult work, and so fishermen have learned the importance of cooperation and interdependence. Fishermen’s lives are deeply entwined with “community obligations, the need to preserve kinship relationships [with fellow villagers], and an emotive attachment to the sea,” writes Nightingale. State policies presume a very different reality of life and “rationality” than that experienced by fishermen.  

Despite the prevalence of such OntoClashes, modern capitalism and the liberal nation-states remain obsessively committed to their vision of reality. It constitutes a kind of “riverbed”22 of the polity through which everything flows. But increasingly, the state’s OntoStories seem like relics from a different period of human history — a tattered, ill-fitting suit of clothes that is not functional or attractive. It is time to consider the question: how might one imagine and design a different suit of clothes?

The Nested-I and Ubuntu Rationality:
The Relational Ontology of the Commons

The world of commoning represents a profound challenge to capitalism because it is based on a very different ontology. This is not widely appreciated because many people continue to view the commons through archaic ontological perspectives — which is to say, through the normative lens of modern, Western culture. They have internalized the language of separation and methodological individualism. They view objects as having fixed, essential attributes and being disconnected from their origins and context. Commoning has a different orientation to the world because its actions are based on a deep relationality of everything. It is a world of dense interpersonal connections and interdependencies. Actions are not simply matters of direct cause-and-effect between the most proximate, visible actors; they stem from a pulsating web of culture and myriad relationships through which new things emerge. 

For those of us acculturated by Euro-American cultures, it is not so easy to recognize the ontology that underlies the commons. Our very language contains all sorts of hidden biases that point us in different directions and fail to name the webs of relationality. That’s why, in order to truly see the commons, we need to shed inappropriate old concepts and invent new ones. English itself as a dominant world language filters out many insights about commoning that are often better expressed in other languages and cultural experiences.23  

We deal with this issue in greater depth in the next chapter, but for now, we wish to illustrate how basic presuppositions about reality are so powerfully consequential. In trying to communicate the realities of commoning, we kept coming up against the duality of the concepts I and we in English. The very words assert an opposition that commoning transcends. But seeing the world through a binary choice of I or we inhibits a real understanding of commoning. Language itself is a problem in communicating a different OntoStory. As we pondered this quandary, one day a solution occurred to us: the term Nested-I. It is an expression that helps us describe the practices and identity of a commoner. It overcomes the deeply rooted assumptions about individual identity and agency being opposed to collective goals. The Nested-I is an attempt to make visible the subtle, contextual social relationships that integrate “me” and “we.” Even if our Western mindset does not easily acknowledge the idea, that reality is everywhere. 

Nested-I concept Nested-I concept

 

Despite the void in our language, anthropology confirms that we humans are inescapably Nested-I’s. In many non-Western cultures, according to British social anthropology professor Marilyn Strathern, “… the singular person can be imagined as a social microcosm … Indeed, persons are frequently constructed as the plural and composite site of the relationships that produced them.”24 For Strathern, an individual does not achieve autonomy by counterposing his or her self-interests to societal interests, but rather by “celebrating his/her own self-contained sociality.”25 People’s identities are “multiply constituted” through an “enchainment of relations.”26 Or as the poet Walt Whitman famously put it, “I am large, I contain multitudes.” Johann Wolfgang Goethe, the celebrated polymath of Enlightenment culture, regarded his life as a synthesis of myriad relationships:

    Everything I have seen, heard, and observed I have collected and exploited. My works have been nourished by countless different individuals, by innocent and wise ones, people of intelligence and dunces. Childhood, maturity, and old age all have brought me their thought … their perspectives on life. I have often reaped what others have sowed. My work is the work of a collective being that bears the name of Goethe.27

One of the great unexamined truisms of our time — in pointed contrast to Goethe — is that a person can make a fortune through his or her individual efforts and become “self-made.” To think that anyone can truly exist or develop apart from friends, family, colleagues, or society is absurd — a “pliable, pernicious, and irrepressible myth,” as one observer has put it.28 Developmental psychologists will tell you that an individual can only come into being through engagement with others. “It takes a village to raise a child,” as the saying goes. And vice-versa: the collective can only come into being through the contributions and voluntary cooperation of individuals. Anthropologist Thomas Widlok suggests that perhaps we should talk about all of us as having “entangled identities,” “joined lives,” and an “extended self.”29 In other words, individuals and collectives are not incompatible opposites like oil and water. They are conjoined and interdependent. Just as the terms “I” and “we” only have meaning in relation to each other, the very terms individual and collective are relational — they can only convey meaning through one another. Using the term Nested-I helps us get beyond the idea — prevalent in the most respectable intellectual precincts of economics, evolutionary science, biology, and various other social sciences — that the individual is a self-evident category of thought.30

Another term that we came up with to express the relationality of commoning is Ubuntu Rationality. In various Bantu languages in South Africa, the relationship between “me” and “the other” is expressed by the word Ubuntu.31 We use Ubuntu Rationality to refer to a way of thinking that seeks to align individual and collective well-being. The Kenyan Christian religious philosopher and writer John Mbeti translated the word Ubuntu in this way: “I am because we are and, since we are, therefore I am.”32 The individual is part of a “we” — and, in fact, of many “we’s.” The two are deeply intertwined.33

In Western languages, we have no synonym for Ubuntu, but we do have social practices that reflect its spirit. To be sure, there are tensions between the individual and the collective, but if people strive to develop deep, honest relationships and ongoing dialogue, such tensions are minimized and the supposed duality recedes. And we have many reasons to do so: if we reflect on social reality, we can see that Ubuntu is a source of identity and a social safety net. The individual achieves meaning and identity through the social context of communities and society — and society constitutes itself through the flourishing of the individual. 

These ideas have been developed in different contexts by feminist political theorists, ecophilosophers, Indigenous peoples, traditional cultures, theologians, and religious seers. Rabindranath Tagore, the Indian poet and philosopher, wrote, “Relationship is the fundamental truth of this world of appearance.”34 The central point of philosopher Martin Buber’s classic of existential philosophy, I and Thou, is that life is relational. We find meaning in direct encounters with other living presences, whether with other humans, nature, or God — and we encounter separation when we regard others as objects, expressed as an attitude of I-It.35 Other visionaries have expressed similar ideas in their own ways. Martin Luther King, Jr., argued that “we are caught in an inescapable network of mutuality, tied in a single garment of destiny.”36 Rachel Carson, in her first major essay, “Undersea,” in 1937, and later in Silent Spring, described life as a profoundly interwoven web.37

In later chapters, we will introduce other terms that name the relational phenomena of commoning more precisely. For now, it is enough to note that philosophers would call our perspective a relational ontology. In a relational ontology, the idea is that relations between entities are more fundamental than the entities themselves. Let this idea sink in. It means that living organisms develop and thrive through their interactions with each other. That is the basis for their identity and biological survival. That is the basis for their aliveness. As a living social organism, a commons embodies a relational ontology that is expressed through recurrent behavioral patterns such as the Ritualizing of Togetherness and Trust in Situated Knowing. Commoners strive to preserve relationships in addressing conflicts and reflect on their peer governance.

While scholars have theorized many different sorts of relational ontologies, they disagree about what specific “relations” between entities actually matter and what they mean. In general, relations are seen as conveying meaning or expressing value — e.g., the relationship between people and a shared symbol, such as a flag, is often associated with collective identity and pride. But there are so many conceivable types of relations that it is impossible to propose a unified philosophical account of relational ontologies. People may have relationships to the land that they cultivate, subjective or spiritual relationships, biological relationships to parents and extended families, circumstantial relationships with friends and work partners, and transient connections to people on the internet, among many others. 

While one could explore many types of relational ontologies, we wish to focus on two general types and highlight how they differ. Each tells us incompatible stories about the nature of being, and each has different political ramifications. One type is called undifferentiated relational ontology. Here, the source of being lies within all living beings as a transcendent force. One can imagine it as a matryoshka, or Russian nesting doll, in which the largest doll encompasses and absorbs all the smaller ones within its embrace. When “the whole” incorporates everything that is “within it,” the pieces might be called “undifferentiated” in that all parts are defined by the whole. No element encompassed by the whole necessarily has its own individual agency or differentiated character. All elements are more or less equal, and are considered so. Politically, such an ontology implies a forced collectivism or a centralized monoculture because every individual and thing is regarded as an undifferentiated part of the whole. 

Differentiated and undifferentiated relational ontology Differentiated and undifferentiated relational ontology

 

In contrast, the realities of commoning and a commons-based society can be expressed only by a different ontology, one that recognizes the inherent diversity and differentiation of living systems within the whole. This ontology must allow space for every individual to unfold their unique self. People are born with different talents and desires in different circumstances and upbringings, and everyone faces unique circumstances. A realistic ontology should not attempt to flatten out actual individual differences and reduce them to a universal standard. 

The type of ontology that best describes the realities of commoning is therefore a differentiated relational type in which the source of being arises from all living individuals and manifests in very different, situational ways. At the same time, each living being is connected to others and shares certain elemental aspects of life and consciousness — just as blood flows through all human bodies and yet every human being is unique. In a differentiated ontology, individuals are individuated and yet related to each other and part of a larger whole at the same time. Every living thing is “in a constant state of mutual becoming,” as Margaret Stout puts it, in dynamic engagement with the whole. Since each living element is constantly evolving and affected by multiple influences, the world has no singular definition or representation. We do not live in a “One-World World,” as Arturo Escobar puts it, but rather in a pluriverse. A diversity of life-forms are conjoined by our common humanity and engagement with life on Earth. 

Complexity Science and Commoning

It is tempting to regard this entire discussion as an abstract distraction of little practical value. But let us suggest how a shift towards a relational ontology has created a new paradigm of discovery, complexity science, which is revolutionizing biology, chemistry, evolutionary sciences, physics, economics, and social sciences, among other fields. Complexity science has important things to say about the commons, too, because it sees the world as a dynamic, evolving set of living, integrated systems.38 While individual organisms may have important degrees of agency, they can only be understood in the context of their myriad relationships and constraints by larger structures. The kidney in the human body is not an autonomous unit, for example. It is nested within a larger set of physiological systems within which it must adapt — and the human body in turn must dynamically coexist within a still larger environment. 

By viewing the world through this window — a relational ontology that moves beyond mechanical metaphors and individualism — it becomes possible to offer much better explanations for all sorts of human and ecological phenomena. We can begin to understand a commons as a life-form, not as a “resource,” and as an organic, integrated system, not a collection of discrete parts. The window on reality that a commons expresses is more encompassing and real (in our estimation!) than ontologies that consign relational dynamics to the background as “exogenous variables.”39  

Complexity science offers a more coherent way of explaining how functional design can emerge without a designer. Design happens as adaptive agents (such as commoners) interact with each other. The self-organization of agents — what we call “peer organization” in a commons — gives rise incrementally to complex organizational systems.40 There is no master blueprint or top-down, expert-driven knowledge behind the process. It emerges from agents responding to their own local, bounded circumstances.41 As people experiment, regularize, and refine the ways in which they engage with each other, they find solutions to problems. The kernel of solutions that work well can be described as patterns. A pattern is not a blueprint; it is a template that includes many variations that are similar but not identical. That’s because each variation reflects a particular time, context, set of actors, etc. 

The principles of complex adaptive systems are seen in the self-organization of microbes as they adapt to host organisms, ants as they build their nests, and other living creatures that somehow self-coordinate to generate an overall order for their collective. Biologist Stuart Kauffman, a pioneering theorist of complexity science, has identified key principles of autocatalysis that can occur when one form of matter comes into contact with another.42 Based on experimental insights, he has proposed a theory for the origins of molecular reproduction — a dynamic that others have confirmed in biological metabolisms, chemical networks, and physics, among other realms. The rise of spontaneous order, as it is sometimes called, occurs through the interactions of local agents without any outside supervision or control. It tends to be driven by positive feedback loops within a system that reinforces constructive, order-creating behaviors. Self-ordering and self-healing properties are woven into systems and their constituent elements at a very deep level, making them unusually resilient in the face of disruptions.  

This is obviously a more complicated story than we can delve into here. For our purposes, it is enough to note that the dynamics of self-organization43 can generate a stable, living order within a sea of chaotic, random entropy. The Second Law of Thermodynamics posits that the universe is in a state of constant, increasing entropy that is always moving toward disorder. But according to some novel scientific theories, living organisms — cells, plants, animals (and commons?) — are able to temporarily capture and structure the use of entropic energy flows to sustain life. Aliveness and order spontaneously arise from chaotic disorder. A living organism relies on semi-permeable membranes to allow it to access what is useful in the external environment and filter out what is harmful, all in ways congruent with its particular context.44 “Identity and environment are thus reciprocally defined and determined with respect to each other,” writes biological anthropologist Terrence Deacon, author of Incomplete Nature.45 There is no divine watchmaker or external force imposing order. Rather it emerges through an organism’s internal systems for metabolizing energy and creatively adapting to its environment. The parallels between this biological process and commoning are highly suggestive and worth pondering. 

Conventional scientists scoff at many of these ideas, to be sure, but numerous biologists, chemists, evolutionary scientists, and physicists have embraced complexity theory precisely because it explains things that standard science, operating within a more mechanical, individualist, and agent-based framework, cannot. A relational ontology enables scientists to see  the world in more dynamic, holistic terms. It lets us become more self-aware of the reality that we are personally immersed in living phenomena. While economists have generally resisted this idea (it would shatter too many foundational principles of standard economics!), Kate Raworth, in her brilliant book Doughnut Economics, has proposed a real-world economic framework that recognizes a new ontology — that people are social and relational (not rational and individualistic); that the world is dynamically complex (not mechanical and tending toward equilibrium); and that our economic systems must be regenerative by design.46

The philosopher and biologist Andreas Weber has expressed the view of being that we take in this book: “The world is not populated by singular, autonomous, sovereign beings. It is comprised of a constantly oscillating network of dynamic interactions in which one thing changes through the change of another. The relationship counts, not the substance.”47 Weber’s book Matter and Desire is an extended reflection on this theme, that life on Earth is about “‘reciprocal specification’ — an act of mutual engendering. Only through a moment of encounter does one’s own character come fully to fruition. The world is not an aggregation of things, but rather a symphony of relationships …”48

Making an OntoShift to the Commons

If the world is truly relational, it should be clear the one reason why Garrett Hardin, in his famous “Tragedy of the Commons” essay, could not really see the commons as a viable social system. He could see the world only through the lens of an individualist ontology. Living within this framework, he literally could not comprehend commoning or imagine a set of political affordances based on dynamic relationships.

So to truly understand the dynamics of the commons, one must first escape the onto-political framework of the modern West. One must make what we call an “OntoShift” — a recognition that relational categories of thought and experience are primary. This is not merely about looking at interactions among independent individuals. It is about intra-actions, a term used by physicist and philosopher Karen Barad to describe how relationships themselves are a force of change, transformation, and emergence. As one Barad commentator puts it: “When bodies intra-act, they do so in co-constitutive ways. Individuals materialize through intra-actions, and the ability to act emerges from within the relationship, not outside of it.”49 Seen from this perspective, relational categories are not simply cause-and-effect interactions among independent objects, such as billiard balls bouncing around a pool table. They are interactions that engage the inner dimensions of living organisms, and in this way generate change and value. Furthermore, there is no single, essentialist individual, but rather many dynamic “I’s,” each of which is implicated in many communities and thus a part of “many we’s.” 

You might ask yourself, how can these ideas actually work? For people accustomed to thinking in an individualist ontology and in dualities, it’s a big challenge to see the world as relational. It requires developing a different sense of reality. No one can simply announce that he/she is adopting a new perspective. A new orientation must be learned and practiced. Saying goodbye to old habits of thought requires practice. Like giving up smoking, it requires willpower, attention, and the deliberate learning of new habits. That’s what the next several chapters are meant to do for those who want to “think like a commoner” and make an OntoShift. 

OntoSeed at center of galaxy of commoning practices. OntoSeed at center of galaxy of commoning practices.

 

So far, we have cast a foundation for a different understanding of reality. In the remainder of the book, we supply the materials for constructing the house. The new structure can help us envision different sorts of community, social practices, and economic institutions — and above all, a new culture that honors cooperation and sharing.

The first step in this journey is language. We must reflect on how the words and logic of our everyday language convey old habits of thinking and limit our sense of what is possible. So let us train ourselves to see the world in a new way through new words, relationships, and social practices. 

3. Language and the Creation of Commons

Pencil, nail and paper Pencil, nail and paper

 

If you ask someone who speaks English which two of the three items above belong together, most will say the pencil and paper. But ask someone who speaks Bora, a language from the Northwest Amazonian region, and you will get a different answer. Bora speakers have “… around seventy terms for the shape of things: One for long and thin things, another for round things, and yet another for flat things with a straight edge, and so on.”1 When ethnolinguist Frank Seifart conducted a “relating-things” empirical test with Bora speakers and compared their results to those of English and Spanish speakers, he found that Bora speakers in one hundred percent of the cases answered that “pencil and nail” belonged together. To them, the relationship among things that are similar in shape seemed self-evident. 

As this small experiment suggests, language profoundly shapes perception. Words, terms, and categories of thought isolate and emphasize only certain aspects of reality. They determine what we notice about a given phenomenon or thing — and marginalize other aspects. Terms and especially analytical categories point us to what “really matters,” according to a certain cultural outlook or theory. They subtly direct how we perceive the world. If the words in a given language focus on shapes over function, then no wonder the speakers of that language prefer to group things according to their shape rather than their function.

So, even if we like to believe that our everyday language faithfully expresses the actual realities we experience, this is simply not the case. We not only inhabit distinct worlds; we not only describe our worlds in different idioms; consciously or unconsciously, we inhabit and create distinct worldviews through language. “Pencil and paper” may seem automatically to go together, but as any anthropologist will testify, the social order that we inherit or construct for ourselves is quite artificial.

Words, Terms, and Categories

A word is a particular symbol — usually a speech sound or combination of characters — that enables us to communicate a specific meaning. By combining one word with another and yet another in countless permutations through syntax, human communication is astonishingly versatile.
A term is a word or a phrase used to express a more abstract notion or concept. Since it originates in a specific historical and cultural context, a term is a signifier in the history of ideas and culture, much as “horseless carriage” reflects a pre-automobile culture and the “four elements” (air, water, earth, fire) points to the pre-scientific era of ancient Greece.
A category is a basic analytical term, that makes visible a certain dimension of a phenomenon. A category is generated through an explicit, systematic methodology. It determines what we get to see. The scope of our cognition is quite different, for example, if we use the term homo economicus as an analytical category instead of the Nested-I.
A relational category is a category based on a relational understanding of the world as explained in Chapter 2. In modern societies, the economy, diseases, and the state are treated as things when in fact they are relational phenomena. A person does not have tuberculosis or cancer, but rather is part of a dynamic vector of living cells, viruses, bacteria, etc. Similarly, the terms “the economy” and “the state” objectify a vast set of social and political relationships.

 

Our words, terms, and idioms subtly determine what we see as pertinent and what logical relations matter. The absence of words and terms indirectly signals what we regard as unimportant — after all, we have declined to name it. In sum, we may think that the meanings of our words are self-evident and our way of life is normal, but in fact both are highly circumstantial and context-based. Consider how the simple hand gesture of an upturned palm with fingertips joined together means different things in different cultures: Egyptians use the gesture to say, “Be patient!” Italians use it to ask, “What exactly do you mean?” And Greeks are exclaiming, “That’s just perfect!”2 Again, the reality we each inhabit may feel solid and self-evident, but in fact, our symbols of meaning that we ultimately use — be they gestures or words — are somewhat arbitrary. 

Three gesturing handsThree gesturing hands

 

We ended the last chapter by noting that seeing the commons as a general paradigm requires that we learn a new orientation toward reality — an OntoShift. In this chapter, we want to explain why this orientation can only be expressed through new sorts of language. 

In the course of writing this book, we often felt the desperate need for terms that more adequately describe the realities of the commons. For example, we found that the term “resource” as used by economists and policymakers implies a certain type of social relationship — impersonal, instrumental, market-oriented — that doesn’t really apply in a commons. We found that the duality of “private” and “public,” which implies a world divided into markets and the state, fails to acknowledge the distinct realities of the commons. On countless occasions, we found ourselves imprisoned by the language of mainstream culture and frustrated by the absence of words, terms, and relational categories that could give voice to the commons. We came to realize that if we aspire to social and political transformation but try to do so using the language of market economics, state power, and political liberalism, we will fail. Somehow we had to escape the powerful gravitational pull of old paradigm language and come up with words that name a different order of social reality! Relationships and ways of being and doing that are barely visible in the general culture have to be made explicit through language.

The Tenacity of Systems of Opinion;
The Harmony of Illusions

Throughout history, problems have arisen when the language used to represent reality, fails to meet the needs and aspirations of people. An old framework of thought fails when it cannot properly name phenomena that people need to see to collectively manage their affairs. This is not just a matter of accurate analysis and representation; it is also a matter of conveying values, feelings, and relationships. In Chapter 2, we saw how Edward Hitchcock was unable to formulate and assert new facts because he was so immersed in a Biblical worldview. Nor did he have the terminologies to imagine and interpret a prehistoric world of dinosaurs. Others such as Darwin and Lyell did. They reinterpreted reality by providing new terminologies, providing a durable cognitive scaffolding for future generations. This is a recurrent experience in the history of science: the iconoclast who breaks the hammerlock of a conventional framework of understanding by offering a different one that — despite its novelty — is nonetheless recognized by enough people as more explanatory and “true.”

In his 1962 book The Structure of Scientific Revolutions, Thomas Kuhn famously described the way that old frameworks of thought crumble in the face of new interpretations and ideas. He argued that breakthrough discoveries in science tend to arrive when upstarts challenge an underlying framework of rules and assumptions. They supplant a constellation of group commitments about how to interpret the world, and offer new assumptions, rules, and explanations. This paves the way towards a paradigm shift.3 While the idea of a paradigm shift is open to wide interpretation and has become a bit of a cliché, our sense of it is described in Chapter 2 as an OntoShift. A real paradigm shift occurs when our fundamental presuppositions about reality change. The challenge that political changemakers rarely address is how to step outside of entrenched worldviews and question unexamined assumptions built into our cognition.

Ludwik Fleck — a Polish microbiologist and philosopher of science who in 1935 prefigured Kuhn with an even more radical approach — noted the inherent conservatism of “thought collectives.” Fleck wrote: “When a conception permeates a thought collective strongly enough, so that it penetrates as far as everyday life and idiom and has become a viewpoint in the literal sense of the word, any contradiction appears unthinkable and unimaginable.”4 Fleck recalled how Columbus’s idea that the world was round was too crazy for people to imagine. Who could believe that people on the other side of the world walked around on their heads, with their legs in the air? 

A thought collective acts like the immune system of a body, relentlessly prowling the world for viruses and other threats to the received wisdom while authorizing access by entities deemed to be “friendly outsiders.” “What does not fit into the system remains unseen,” wrote Fleck. “Alternatively, if it is noticed, either it is kept secret, or laborious efforts are made to explain an exception in terms that do not contradict the system.”5 Of course, some thought collectives are far more closed and fearful than others. Some have designs and methodologies that are closed and hostile to change; others are structurally more open to heterodox opinion, dissent, evolutionary change, and methodologies that allow for integrating different ways of knowing. Galileo faced a buzz saw of religious denial when he questioned Copernicus’s view of the cosmos with the Earth at its center. But eventually, the new paradigm overcame the counterclaims of orbital “epicycles” that sought to preserve the Copernican system. The tendency to interpret phenomena in ways that affirm one’s own priorities — confirmation bias —
is all part of what Fleck called “the tenacity of systems of opinion and the harmony of illusions.”6 The prevailing order must be defended, insurgent views rebutted, and dissenters denigrated or even persecuted. 

The arrival of a new paradigm is usually announced by new categories of thought, new terms, and new words that illuminate neglected or unimagined dimensions of reality, making them available to the culture. The idea that even empirical facts are relative, that worldviews and cultural frames are contingent, is a difficult pill for enlightened moderns to swallow. And this is why a closer look at language discloses how our sense of reality, as mediated through language, is filled with artificial markers of meaning. Remember the paper-pencil-nail example above.

Any society is likely to have a dominant framework of perception and meaning. This is surely one reason why humanity has succeeded so well as a species. While an individual can acquire only tiny fragments of a culture’s vast storehouse of knowledge, consensus frameworks can enable indirect access to a society’s collective knowledge. The cognitive framework amounts to a kind of operating system of the body/mind, with both strengths and limitations. It preordains only certain affordances of permissible perception and thought, some of which are aggressively reinforced by powerful institutions and leaders. When the methodologies and convictions of one thought collective become suffocating or harmful, the question arises: how can a new “thought style” be introduced to challenge and supplant the old one? We believe a vital strategy, though  certainly not the only one, is the use of a new language with fresh, more spacious affordances.

Language and World-Making

We’ve seen how language is an indispensable force for imagining the world — and for socially constructing what counts as a fact. It is even more: language is a means for co-creating the world. It has only been in the past two hundred years, for example, that land and certain forms of human work have been regarded as “capital”7 — a term of rather central importance to modern history. A whole vocabulary of economics has made the social relations of capitalism more real and normative than primary experience. As capitalists have sought greater productivity from their property, terms such as “human capital” and “natural capital” have been adopted to express relations toward people and nature. Similarly, the internet and digital culture have given rise to entirely new vocabularies to describe the salient realities of online life – “spam,” “phishing,” “flame wars,” emoticons, and acronyms like LOL. Bora speakers in the Northwest Amazon have developed their own highly specific terms to name what matters to them and to navigate through their social and physical terrain. The same with the Jahai people in the untouched rainforests of northern Malaysia, who have a dozen different words for odors that permeate their landscape: one for the smell of boiled onions, another for the aroma of meats, others for burnt rubber and “blood that attracts tigers.”8 Speakers of English or German don’t have much need for such concepts, which is why it takes an elaborate analogy (“smell of boiled onions”) simply to make a rough translation. 

In his book Landmarks, nature writer Robert Macfarlane compiled hundreds of words that local communities have invented to name distinctive aspects of their local landscapes. On the Isle of Lewis in Ireland, for example, the word èit names the “practice of placing quartz stones in moorland streams so that they would sparkle in the moonlight and thereby attract salmon to them in the late summer and autumn.”9 In Hertfordshire, England, prehistoric arrowheads are known as fairy darts. In the Cotswolds, decayed wood is called droxy.10 The countless words used by hyperlocal populations have a “compressive precision” and the capacity to make “ultra-fine discriminations,” writes Macfarlane.11 For centuries, these vocabularies “have spilled their poetry into everyday life. They have anthologized local history, anecdote, and myth, binding story to place. They have been functional — operating as territory markers and ownership designators” — helping people to name landmarks, navigate the landscape, and connect to their ancestors’ history. The words function as “memory maps.” As Alec Finlay puts it, the world is “lit by the mnemonics of words.”12 

A prominent ethnographer of landscape and language, Keith Basso, noted that the Apache people of western Arizona regard their special words as much more than referents. They are ways to express themselves aesthetically, ethically, and musically. They offer powerful ways to connect people to their own geographies, cultures, and histories. In our time, marketers have used the expressive power of words to advance their sales and brand identities, to the extent of buying “naming rights” for sports arenas and urban landmarks, for example.13 When commoners replace commodified place names and branded culture with their own nomenclatures, they restore the expressive power of language and re-enchant the commons. The culture itself becomes a commons because the words resonate in people’s hearts and experience; they are not just marketing totems that a wealthy corporation has paid for. 

Given this role of language, the accelerating extinction of languages as the monoculture of global capitalism intensifies is troubling. Biolinguistic diversity has enabled humans to understand the nonhuman world in discerning, insightful ways. Now that crucial element of human culture is being lost. Most of Australia’s 250 aboriginal languages have vanished, depriving humankind of some of our ability to imagine and name different possible human relationships to nature.14 “Without a name made in our mouths, an animal or a place struggles to find purchase in our minds and in our hearts,” as one ethnographer put it.15

Frames, Metaphors, and the Terms of Our Cognition

As these examples suggest, some of the most important ways of world-making go through language. Language is not only powerful as a tool by which we communicate and coordinate with each other. It organizes our cognition and self-awareness. Language is our most important vehicle for expressing shared concepts and asserting what we consider relevant; it is, thus, essential for creating culture. The question is, what concepts, facts, and perspectives shall we declare to be relevant? What type of shared knowledge and culture do we want to propagate?

This question brings us to the importance of frames and metaphors. As sociolinguist George Lakoff has written in his many books, the frames embedded in our language literally enact our cognition.16 With self-congratulation, the corporate world refers to itself as “job creators,” celebrating its power while marginalizing the actual work that real people do. Retailers like to frame the act of spending money on sales items as “saving money” because one is supposedly paying less than the regular price. The point of frames and metaphors is to preprogram our field of vision and subtly instill emotional meanings and values in our perceptions and thoughts. Framing predetermines the answers that can be given to questions by presuming what is important and permissible to ask in the first place. Because frames powerfully transmit the ontologies upon which they are based, we hardly notice how they silently infiltrate our brains. Even if we negate the prevailing discourse (“capitalism sucks”), we still enact it unconsciously through our semantic structures and terms. Frames in this way shape policies. In fact, they are policies.

To a great extent, framing works through metaphors that function at neural levels. We end up internalizing the ideas of frames in our minds as normal. It makes a difference if we imagine and talk about ourselves as “reverent guests of nature” (as in the Taoist tradition) or as “conquerors of nature” (as in the modern Western tradition).17 Metaphors often have powerful moral associations that affect how we position ourselves toward a given topic. For example, economist Joseph Schumpeter’s metaphor that capitalism is all about “creative destruction” has been used to valorize “innovation” as something fresh, modern, and progressive —
not stodgy and backward-looking.18 The word carries an implicit judgment and moral accounting. Taken together, the metaphors and frames of our language weave a web of cultural associations and attitudes. In a market culture, it’s no wonder that the prevailing frames and metaphors fail to capture the realities of commons and commoning!

Paradigms and their assumptions, metaphors and the frames they create, categories and the terms that explain them — these ingredients all come together to express a “thought style,” as Fleck calls it. A standard approach to perceiving the world produces “a readiness for stylized (that is, directed and restricted) perception and action, until an answer becomes largely pre-formed in the question, and a decision is confined merely to ‘yes’ or ‘no,’ or perhaps to a numerical determination, until methods and apparatus automatically carry out the greatest part of our mental work for us.”19 (emphasis in original) Answers are correct only insofar as the thought collective regards the discourse itself as permissible and true. To stay within the boundaries of the thought collective, most commentary and research amounts to elaborating on fundamental premises. Ideas that defy the prevailing thought collective (such as the commons and commoning) do not compute. They are avoided, rejected, and denied. Their proponents are ignored and sometimes persecuted.

Many things can be done to surmount restrictive thought frames and inaugurate new ones that can supplant them. First, one must deconstruct the dominant frames and metaphors of the dominant discourse —
along with their implicit logic, values, and emotional associations. The whole chain of ontology, frame, and terms must be eliminated root and branch, and replaced — a task that obviously can only occur over time, and not in one fell swoop. This is necessary because using the same frames, concepts, and metaphors as previously will simply revivify the old worldview that we are trying to transcend. For example, the normative language about work as something that you do at a (paid) job conjures up the entire worldview that people must earn money through their commodified labor in order to survive and develop in the world. An entire worldview and social system are embedded in our everyday language and internalized in how we interpret social reality.

We therefore need to become not only more self-aware of the concepts and terms that re-entrench the existing order of thought. We also need to teach ourselves new vocabularies that point to more liberating ways of being. We need to learn a language that will help us make an OntoShift and think in relational terms about a new world that is possible. To sensitize us to the loaded words in our daily lexicon, we offer a collection of Keywords of a Fading Era, including a selection of Misleading Binaries. To help us learn to name, see, and understand commoning more clearly, we also offer a Glossary of Commons-Friendly Terms. You may wish to browse through these glossaries and come back to them later. 

Language Evokes and Sustains a Worldview

This is our attempt to identify terms whose embedded meanings point in the wrong direction. They subtly direct our attention to old-paradigm ways of perceiving and thinking while blocking more constructive forms of cognition and communication. Many utterly familiar terms in modern societies evoke realities that are actually breaking down and decaying. We might call them keywords from a fading era — once-
salient terms that are increasingly stale and archaic. 

Why do we need such a glossary? John Patrick Leary, a cultural historian of capitalism and its language, explains that the keywords we use reveal a lot about the logic, values, and sensibilities of a people. They “bind together ways of seeing culture and society,” he notes. Citing Raymond Willliams’s classic book on keywords from 1976,20 Leary states that the words that command our attention today “relate to affinity for hierarchy and a celebration of the virtues of competition, ‘the marketplace,’ and the virtual technologies of our time.”21

This is exactly what we experienced in writing these pages. We faced a special challenge: trying to communicate the subtle realities of commons and commoning with words whose meanings are deeply embedded in a different, market-focused culture. There was no way! The words themselves are perfectly fine, but we always felt that they could not really express certain truths about commons. Many terms are slyly misleading simply because they suggest solid, trustworthy ideas, while in fact the referents are disappearing realities. The words are becoming empty husks. Think about the word sustainability. Today it is used to describe business models rather than the mindful use of shared natural wealth to ensure its capacity for regeneration. Certain terms signal one’s belief in a worldview that is problematic. When talking about human capital, you endorse a world in which the primary role of human beings is to be resources for the labor market. When you talk about economic growth, you invite listeners to believe in the faux-egalitarian narrative that growth raises all boats even though the reality is quite different. 

In this sense vocabulary is a living universe of meaning communicated through discrete words; it is not a mere classification system such as a taxonomy. Vocabulary is often described as a “field of words with explanations” (vocabularium in Latin). A look at how vocabularies actually function reveals that they are more like open, evolving collections of words and terms that reflect a hidden web of logic and relationships. A consistent, shared vocabulary illuminates the multifold relationships between words and helps us share experiences and knowledge with others. (That is the reason for these glossaries!)

Keywords from a Fading Era

Citizen, also called “a national,” identifies a person in relation to the nation-state and implies that this is a person’s primary political role. The term “citizen” is often used to imply that noncitizens are somehow less than equal peers or perhaps even “illegal.”22 A more universal term is Commoner. 

Development is a term of political economy used by the US and European nations to prod “undeveloped” countries to embrace global commerce, resource extractivism, and consumerism along with improvements in infrastructure, education, and healthcare. The harmful side-effects of “development” typically include ecological destruction, inequality, political repression, and cultural dispossession. German ecologist Wolfgang Sachs has called development a mindset that puts the political economies of all nations on a single track: “The lead-runners show the way; they are at the forefront of social evolution, indicating a common destination even for countries which had highly diverse trajectories in the past. Many different histories merge into one ‘master history,’ many different time scales merge into one master time scale. The imagined time is linear, only allowing for progressing or regressing.”23  

Governance refers to multiple arrangements of guiding and controlling human behavior. Like the term government, it derives ultimately from the Greek kubernaein [κυβερνάω], which literally means to steer. The question is: Who steers whom and by which techniques? The term, as re-minted by economists and political scientists since the early 1990s, implies that a separate class, power group, or institutional apparatus stands over others and governs them — in other words, that the government and governed are separate. The term governance in its standard usage does not encompass the idea of collective coordination and control by people themselves. Our provisional alternative to the term governance is Peer Governance.

Incentives describe the use of something, usually money, to motivate people and to direct their actions in a desired way. In the context of a system of rewards, incentives are usually meant to encourage harder work. (No wonder it was popularized in 1943 in the context of the US war economy.) While external incentives surely have a role to play, studies find that money and other incentives often crowd out instinctual motivations to create and contribute. The introduction of money in a setting signals that impersonal, self-serving social protocols are the norm, which in turn deters people from Contributing Freely. “[M]oney is extraordinarily unfit for addressing needs with Care,” writes Miki Kashtan.24

Innovation refers to ideas, tools, or devices that are new, and, by implication, more original, beneficial, progressive, and effective than that which already exists. The so-called disruptive force of innovation on society and markets is celebrated even through the change is often of negligible value, antisocial, or ecologically harmful. In the end, “innovation” is seen as an engine for competitive market advantage and return on capital investment. Hence the positive aura of the word, especially when it is cast against its binary opposite, “static, traditional, and old,” which implies a lack of imagination. The alternative to “innovation” is not this binary opposite, however, but creative adaptation to ever-changing needs in ways that are shared and convivial.

Leadership is a term that implies a single leader — bold, courageous, insightful — who mobilizes followers to achieve collective goals that might otherwise be unattainable. There is no question that some individuals are inspiring and catalytic. But understanding “leadership” as it happens in most organizational contexts switches on and validates a hierarchical structure in our minds. Leadership is then associated with gaining power over processes and people. It obscures the potential of commoning to actualize change and organize our lives — or, as Miki Kashtan puts it, “to inhabit an intentionality of leadership without having power.”25 Catalytic change can be achieved through processes of distributed power and shared purpose, as seen in Sociocracy,26 the holacracy approach,27 Theory U.,28 and Peer Governance practices.

Nonprofit implies that an organization is virtuous and socially minded — presumably the opposite of a self-interested for-profit corporation. But a nonprofit is primarily a legal status for organizations that grants them certain tax exemptions. The term nonprofit is somewhat misleading because it suggests that there is a way to participate in a capitalist economy in socially minded ways without making a profit; it is more accurate to say that nonprofits are reinvesting profits into social purposes. They ultimately depend, directly or indirectly, upon profit-making from the larger economy and do not offer structural emancipation from the imperatives of capitalism itself.

Organization usually refers to an institution or association whose members coordinate with each other to pursue shared goals and speak with one voice. This meaning is now being subverted by the power of open networks, which is rendering the idea of a stable organization with identifiable participants and boundaries archaic. Conventional organizations such as government and Corporations are discovering that as the boundaries around organizations become more porous, collaborations with “outsiders” are becoming more routine, and interactions more fluid and dynamic. Interestingly, the term organization stems from Greek órganon [ὄργανον], which translates as a tool to “compose into a viable, vital whole,” as our body organs do. Rather than focusing on organizations as a form, we find it more useful to focus on the quality of organizing within an institution: conscious self-organization, networking, and Peer Governance.

Corporations are forms of Organizations that business scholar Ronald Coase famously argued were a more efficient solution to high transaction costs. This analysis is now being subverted by sharing on open platforms and in Commons, which enable people to minimize transaction costs through collaborations within communities of trust. Flexible improvisation through Commoning can begin to compete with corporate structures and markets, although this approach usually suffers from inadequate infrastructure and financing.

Participation is a term often used to describe Citizen involvement in government, community life, and organizations. Today the term is usually invoked in a positive way to imply that citizen participation (in hearings, decision-making, or participatory budgeting programs) fulfills democratic ideals and confers popular legitimacy on the outcomes. This is precisely the deficiency of the term “participation,” however: it is often confined within a predetermined, top-down set of policy options and implementation strategies. The public does not really initiate and show sovereign political agency in a fuller sense. It merely “participates” in public debates and processes on terms that politicians, regulators, and other state officials have already found acceptable, giving the ultimate decisions a veneer of legitimacy. By contrast, Commoning is a more robust, independent act of political agency.

(To) scale: “How do we scale [up] this idea?” is often another way of asking how to make it significant or consequential. The term implies some sort of verticality (bottom-up, top-down), as if centralized hierarchies were needed to expand the operationality of an idea or practice. But as we explain in our term Emulate & Then Federate (pp. 202–203), local projects can expand through voluntary participation, peer organization, and federation, without the ministrations of centralized systems of control. Enabling infrastructure is often helpful, but projects taken to scale invariably generate new complications and fixed overhead expenses while reducing the possibility of elegant solutions, local flexibility, and human judgment.29 At a certain point, large-scale systems require increasing energy supplies and workloads to keep them running (“regrettable necessities,” as David Fleming calls them), which can siphon away resources for meeting real needs. Large scale is fundamentally disempowering: “It is like a wave: you can ride it, but not steer it,” notes Fleming.30 The wisdom of designer Thomas Lommée is apt: “The next big thing will be a lot of small things.”31

Scarcity in its popular understanding points to insufficiency that can be solved by the market economy through invention, Innovation, and economic growth. The “scarcity” of oil, land, and water may seem self-evident, but, in fact, the term does not reflect any inherent property of a resource. Oil, land, or water are merely finite. The term scarcity reflects the worldview of a social system that uses a resource. Something is regarded as “scarce” if there is not enough supply to meet actual or potential demand. Within a capitalist context, scarcity is even created when there is plenty of supply, as in the case of knowledge, software code, and information. That is the precise purpose of copyright and patent law — to prevent knowledge and creative works from being shared. “If we experience scarcity,” writes Alan Rosenblith, “the problem is with our systems, not the universe.”32 The Bushmen of the Kalahari in Africa  experience “affluence without abundance,” as the title of a book about them puts it.33 Dealing with limited resources is one of the core challenges a Commons faces. For finite resources such as land, this challenge usually happens through a Cap approach that establishes limits on the use of shared wealth. The manufactured scarcity of software code is addressed through free, libre, and open source software [FLOSS] communities. 

Pluralism is often taken as social virtue because of its claims to tolerate and accept different races, ethnicities, genders, religions, etc. But pluralism within a liberal market state has normative expectations about social aspirations and attitudes toward capitalism and Governance. For example, when individuals climb within the corporate world it is seen as proof of racial and feminist emancipation. This is very different than welcoming a Pluriverse, which implies a recognition of multiple ways of being in the world. Pluralism is important so far as it goes, but it generally means that “diversity” must fundamentally accept the idea of a “One-World World,” as anthropologist Arturo Escobar puts it.34

Misleading Binaries

When using binary, or polar, opposites, a person implies that each pole exhibits a very different logic from the other and that each is essentially incompatible. But the experience of commoning in a given situation dissolves or transcends many presumed binaries. For example, people who participate in a collaborative endeavor such as a blood donation system or an academic discipline may have the experience of being a Nested-I, which transcends the polarity of the individual and collective. As we enter the world of the Commons, therefore, we begin to leave the world of “misleading binaries.” Here are a few of them.

Collective/Individual. This binary is often used to suggest that the interest of an individual is positioned against the interests of a collective body. Such conflicts can exist, to be sure, and can be addressed in their contexts. Problems arise, however, when the idea of “I” is pitted against the “we” (or “I” is asserted in denial of “we”). The individual is considered utterly separate and distinct from others — for example, the “self-made man.” This is an illusion because an individual can develop talents and identity only through his/her participation in a larger collective. And vice-versa: the collective can only come into being through individuals. In other words, the two are conjoined and interdependent, not polar opposites and separate. We try to underscore this idea through the idea of the Nested-I and Ubuntu Rationality.

Cooperation/Competition. These two terms are often posed as opposites. But evolutionary scientists and anthropologists note that they are often quite interrelated: species tend to have symbiotic relationships that entail both competition and cooperation, depending upon the circumstances. Even economists have noted such dynamics in various market settings as people and businesses simultaneously compete and cooperate. On assembly lines, workers routinely share their tools and help each other. It is therefore misleading to state or imply that “competition is bad, and cooperation is good.” They both happen everywhere, all the time. The real question is whether the fruits of cooperation can accrue to the cooperators, or whether they will be primarily captured by investors and Corporations, as in the so-called sharing economy.

Consumer/Producer. Standard economics generally sees consumers and producers as a dyad relationship: a business produces, an individual consumes. But as commons and open networks empower people to self-provision (individually and collectively), the duality of these two functions is blurring. Some observers have tried to acknowledge this fact by talking about “prosumers” who blend production and consumption in one process. This coinage has its value, but it still places the discussion on an economic, materialistic plane — production and consumption of goods through resource extraction, modification, and distribution. 

Objective/Subjective. In modern life, these two modes of perception and understanding are taken as opposites. The “objective” is seen as physical, verifiable, and measurable, whereas the “subjective” is given a lesser status as merely one person’s feelings, mood, and intuition, and therefore less real and true. Objectivity points to hard, immutable facts that are “scientific” while subjectivity is seen as unreliable and transient. However, neurologists, behavioral scientists, and economists have shown that the separation between objective and subjective is largely a fiction because it assumes that rationality is only cognitive and conscious — and that subjectivity is by definition irrational. In reality, the objective and subjective are utterly integrated. Non-cognitive, embodied insights and feelings can also be quite reliable and true.

Rational/Irrational. A variant of the “objective” vs. “subjective” divide noted above. The “rational” is supposedly objective, while the “irrational” is merely personal and subjective. The presumption is that non-rational modes of understanding (i.e., qualitative, emotional, spiritual, intuitive) are not to be trusted. Indeed, the irrational has been associated with women and girls, and considered more appropriate to private spheres of life (family, personal relationships) whereas the rational is associated with public life (and men and boys). This elemental distinction is often the foundation for institutions that claim to be making rational decisions by ignoring non-scientific, non-quantifiable factors and feelings.

Public/Private. This familiar binary reflects the premise of modern industrial societies that government and markets are separate and somewhat oppositional. The government is supposedly the force for “public,” collective purposes, and the market is supposedly a realm of “private” choice and freedom (even though free marketers deftly reposition “private choices” as the engine of public purpose, the so-called Invisible Hand). This framing is largely a fiction. Contemporary politics has demonstrated just how closely intertwined state power and capitalist markets truly are. Any disagreements between the public and private sectors pale in comparison to their strong mutual commitments to each other, their allegiance to a worldview based on market capitalism, and the market economy’s structural dependence on public financing, civil infrastructure, regulatory oversight, and so on. Political debates that revolve around an opposition between “public” and “private” rely on a shallow, specious framing that fails to acknowledge commons and other noncapitalist forms of order.

Self-interest/Altruism. The presumption that a person’s behavior is either self-interested or altruistic reflects another aspect of the deeply rooted idea that people are essentially “Isolated-I’s” separate from larger social collectives. In a world of Isolated-I’s, it is functional to a certain extent to make calculated, rational choices. But the binary of self-interest and altruism is specious when one considers that self-care is a prerequisite for care of others and vice-versa. Self-interest and altruism are in fact blended. Showing great concern for others is also a way to advance one’s own interests; caring for one’s self develops an identity that enables one to care for others. The binary of self-interest and altruism dissolves.

How Commoning Moves Beyond
the Open/Closed Binary

When the internet opened up a new world of instantaneous information sharing, a familiar binary was quickly called into service — open versus closed. This framing tends to be reassuring because it simplifies the choices that one apparently faces. It is often invoked in debates about territorial borders and property rights — something must either be open (accessible) or closed (restricted). It’s all very black-or-white. But in fact, open and closed are just two extreme ends of a rich spectrum of possible access rules that can be applied.

In digital spaces, open versus closed refers to the general legal status or practical accessibility of information and creative works. A work is “closed” if its owner has restricted access to it by invoking copyright law or using encryption or a paywall on a website. A closed work is generally proprietary because its owner has made it exclusive and artificially scarce — a prerequisite to selling it as a product in the market.

By contrast, an “open” work is one that anyone can freely access and use, such as open source software, writing, photos licensed under Creative Commons licenses, or works that copyright law defines as in the public domain (owned by no one). So-called open platforms are routinely used to let people share their work. Scientists often use open databases for sharing data, and professors sometimes use open textbooks to make instructional content freely available to students. To make academic research more widely available, more than 12,800 open access  scholarly journals have arisen over the past ten years,35 using Creative Commons licenses to make the work accessible at no cost in perpetuity.

The term “open” suggests a binary opposition of open set against “closed,” which is generally taken to mean proprietary, private, or not freely shared. In subtle ways, this framing is problematic. When we talk about an “open” or “closed” database, for example, the focus is solely on the database, as if it embodied this characteristic. The framing doesn’t allow us to talk about the interests of the people who generated the database in the first place. That community might wish to allow limited uses of the data to trusted colleagues, for example. Or perhaps it wants to share the database for some purposes but demand payment when outsiders use it.

When the conversation is about “open” versus “closed,” unfortunately, these possibilities cannot even be raised. The only options are said to inhere in the work itself (the database), and those options are crudely binary. The whole open/closed framing renders the agency of the creative community invisible. The work is conceptually separated from the community that made it in the first place.

The language of open versus closed also ignores the social dynamics by which a community generates a work — the collaborative process, the logic for creating, the social role of money in production, etc. The framing makes these factors irrelevant — and therefore we cannot see a whole social ecosystem of creativity and sharing. We don’t see the community of citizen-scientists who make a shared database or the writers contributing to a wiki or photo enthusiasts sharing their images online, all of whom may wish to control and manage access to their works, as commoners. Sharing in a commons can be situational, time-specific, and related to whom exactly commoners wish to share with. This is something that the open/closed framing cannot express. It offers no way to acknowledge peer governance through commoning or articulate intermediate ways of sharing works that go beyond absolutely open or closed.

In practice, there are many possible ways to deal with access and use rights. Creative Commons licenses — today used on more than 1.1 billion works, including this book36 — represent an ingenious attempt to deal with this problem. They offer copyright holders simple and standardized options for giving permission in advance to share and use creative work. The licenses can allow others to create their own derivative works, such as translations or textbook summaries. The licenses can allow others to copy, distribute, display, and perform their work if the work is not used for commercial purposes, or if the work is not altered when re-used, or if the copied work is also made shareable to others.

In this manner, Creative Commons licenses allow for greater freedom than closed content. The problem with the Creative Commons approach, however, is that all these decisions are only made by individuals. This reflects the dominant worldview that we create things as separate individuals, all alone, as if in an isolated cell, without drawing from the commons or sharing larger interests. It also implies that we should express our individual interests through property claims. Despite being a legal hack around copyright law, the CC licenses implicitly accept these premises. Legally, there is no recognition that creativity emerges from an indivisible group — a commons — and that commoners ought to have the legal agency to make such choices as a group. This is precisely the complaint that so many Indigenous communities have with Western copyright and patent law, often imposed on them by international trade regimes. The law does not acknowledge that any content is always influenced, to greater or lesser degrees, by social collectives, both contemporary and from the past (Relationalized Property). The open/closed binary gives us only two choices — to give it away or retain private ownership (usually for the sake of making money).

Given this binary, it is not surprising that many people conflate “openness” with the commons, and conclude that its general, defining feature is that everything is free for the taking, at no cost. This is absolutely not true. The point of a commons is to maximize shared control and benefits, a goal that requires thoughtful rules for access and use. Openness can work only when the resource being used is nonrivalrous — i.e., it is not depleted when used and shared, such as digital information. (And even such resources need to be stewarded in order to be available at no cost.) But for rivalrous natural resources that can be used up, successful commons set limits on usage, restrict access at certain periods of time, or for certain people, etc.

The point of going beyond this binary opposition is to recognize the vital role that a group may play in generating value (shared code, information, creative works) and assert some measure of curation and control. The commons discourse lets us recognize the collective agency and ethos of a group.37 Making this shift in perspective is important because, in a world defined by “open versus closed,” the act of giving away your work is regarded as altruistic, foolish, or both. Only a sucker or idealist gives away a scientific discovery or beautifully written book that could be sold for money. In the economic and cultural context of capitalism, it becomes difficult even to imagine that a book could be freely shared and sold at the same time.38

But this is precisely what we need to understand — that it is possible! Certain complications must be addressed, however, among them money (as we explore in a section on financing commons, pp. 159–
161). If access to a work is to be regulated by the market — “pay this price!” — then people who have money will automatically have greater access and control (even though knowledge, information, and code tend to become more valuable when shared). Commoners have learned to bypass this problem by choosing to Share Knowledge Generously — and then developing other ways of paying for any associated costs (e.g., Pool, Cap & Divide Up, in-kind support, selective market sales, cross-subsidies, etc.). Commoners embrace such strategies precisely because they benefit both the individual and the group over the long term (for instance, more readers and users). Getting beyond the open/closed binary opens us up to these possibilities.

But this orientation requires a new vocabulary, one that recognizes the collective agency and value-stewardship of commoning. We propose Share & Steward. This term overcomes the narrow focus on the work itself that the open/closed framing imposes. It also gets beyond the idea that making works shareable is a silly choice of giving things away, as if forfeiting their value. But commoning makes perfect sense: if a group has generated certain forms of value (open source software, wiki contributions, cosmo-local design networks, etc.), then of course it should be able to protect and enhance that value over time. Share & Steward helps us express the fact that commoning creates new value and affordances by making works more useful and accessible for everyone. The “open” or “closed” binary is blind to these possibilities.

 

Glossary of Commons-Friendly Terms

Beating the Bounds describes the process by which Commoners monitor the boundaries of their commons to protect against enclosure while celebrating their identity as a community. The term derives from an ancient English custom in which members of a community, old and young, walked the boundaries of their Commons to familiarize everyone with their land, and destroy any hedges or fences enclosing it. The perambulation was often followed by a feast.

Capping means setting an absolute limit to determine how much people can take from finite and depletable wealth such as land, timber, and water. Setting a cap alerts people that they may not take as much as they want, which helps avoid harm to the wealth of nature upon which a group depends. Capping was used in medieval English Commons (Stints) as well as in contemporary global governance (the “cap-and-share” proposal as outlined in Sky Trust).39 

Care is a disposition and empathetic engagement that manifests in how someone undertakes an activity, including economic ones. Care also describes elemental human activities that signify an awareness of interdependency, neediness, and relatedness as basic human conditions [See Nested-I and Ubuntu Rationality]. It can be seen in raising children, nursing family members and friends, peer governance and provisioning, stewarding nature, and working for the common good, among other activities. The term, which has a long history in feminist studies, recognizes the importance of decommodified work and intrinsic value, which are generally ignored or undervalued by market culture. Care is sometimes incorrectly conflated with “care jobs,” which in market contexts emphasize productivity over genuine human care. In fact, care involves a generous spending of time whereas care jobs tend to apply a time-saving logic for economic reasons.

Care-Wealth. When people take care of forests, farmland, water, or urban spaces, these become part of their shared memory, culture, social lives, and identities. Thus when Commoners provision for themselves and interact with the world with their whole being, they are enacting a different cosmovision. They do not produce goods or commodities as rational individuals, in the manner that economists would describe. They become stewards of care-wealth — things, living systems, and relationships that are the focus of affection, care, shared experiences, and emotional attachments. The term resource invites us to regard shared wealth as something to be used, extracted, and turned into an element of an economic calculation. Care-wealth consists of affective relations with one’s everyday life and culture.  

Collaborative Finance describes ways of financing Commons and providing structural support for Commoning while shielding these activities from the harmful influences of money and debt. A primary goal is to decommodify relationships among people and with the nonhuman world. Collaborative finance uses money and credit in such a way that commons institutions are strengthened and people feel secure and free as they become less dependent on markets. Important aspects of collaborative finance include Money-Lite Commoning, Peer-to-Peer credits, a Gentle Reciprocity in the use of money, and new Public/Commons Circuits of Finance. Historically, collaborative finance has included such models as mutual credit societies and insurance pools, cooperative finance, community-controlled microfinance, and local currencies. [See Crowdfunding]

Commons – Commoning – Commoner. A brief excursion into the etymology of these terms: each word connects the Latin words cum and munus. Cum (English “with”) denotes the joining of elements. Munus
which is also found in the word “municipality” — means service, duty, obligation, and sometimes gift. All terms that conjoin cum and munus, such as communion, community, communism, and, of course, communication, point to a co-obligation — a linkage between use rights, benefits, and duty. As Pierre Dardot and Christian Laval write, commons “not only designate what is pooled,” but also the commoners themselves — “those who have ‘duties in common.’”40

Commons are a pervasive, generative, and neglected social lifeform. They are Complex, Adaptive, Living Processes that generate wealth (both tangible and intangible) through which people address their shared needs with minimal or no reliance on markets or states. A commons arises as people engage in the social practices of Commoning, participate in Peer Governance, and develop collaborative forms of Provisioning in the course of using a resource or care-wealth. While every commons is different, all ultimately depend on the physical gifts of nature, and on sharing, collaboration, mutual respect and Gentle Reciprocity. A commons is constantly becoming.

 

  • Every Commons arises through Commoning, which has three symbiotic aspects: Everyday Social Habits, Peer Governance, and Provisioning. This is the Triad of Commoning.

 

Commoner is an identity and social role that people acquire as they practice Commoning. It is associated with actual deeds, not an assigned legal or social title. Anyone is potentially a commoner. The more that a person aligns with a Commons practice and worldview, the more they become a commoner. 

Commoning is the exploratory process by which people devise and enact situation-specific systems of provisioning and Peer Governance as part of a larger process of unfolding our humanity. It occurs as ordinary people decide for themselves how to identify and meet shared needs, manage common wealth, and get along with each other. As people draw upon their Situated Knowing in assessing their problems, they are empowered to show creative agency in developing solutions that seem fair and effective to them. They also learn to live with ambiguities and uncertainties, and to respect the mysteries of the human condition. Commoning is the only way to become a Commoner. The power of commoning is not limited to interpersonal relations in groups but extends to the organizing of larger society as well.

  • There is no Commons without Commoning and there is no Commoning without Peer Governance.

 

Commons-Public Partnership (CPP). An agreement of long-term cooperation between commoners and state institutions to meet specific needs. Either may initiate a CPP, but commoners retain control over the process. State institutions provide vital legal, financial, and/or administrative support to commoners, and commoners provide services to each other and the broader public. Examples include community-driven Wi-Fi systems, care such as nursing and eldercare, and neighborhood-managed projects implemented with government support. A CPP enables commoners to create convivial organizational structures that empower them to make their own decisions and bring about customized solutions.

Commonsverse describes the loosely connected world of different types of commons which can be seen as a federated Pluriverse of commons. Unlike capitalism (the economy) and liberal democracy (the political sphere), the Commonsverse integrates the economy with the political and social realms.

Communion is the process through which Commoners participate in interdependent relationships with the more-than-human world. Communion shifts a person’s understanding of human/nature relations out of the economistic framework (e.g., “resource management,” or the commodification and financialization of “nature’s services”) into one that respects the intrinsic value of the nonhuman world. This fundamental self-awareness leads to feelings of gratitude, respect, and reverence for the sacred dimensions of life in the ways that human Provisioning is organized. 

Complex Adaptive Systems are self-organizing, self-healing, living systems such as the brain, cells, ant colonies, the biosphere, socio-ecological systems, and many commons. The term is used in complexity sciences, a heterodox scientific approach often used in evolutionary science, chemistry, biology, and physics. Insights from complexity sciences help move beyond a Newtonian worldview of cause and effect to one that is holistic, nonlinear, and interactive. The free interplay of agents following simple principles operating at the local level can —
with no big-picture knowledge or end goals at the outset — self-organize in larger, more complex systems (or, as biologist Lynn Margulis put it, produce the mutual engendering of new living systems known as “symbiogenesis”).41

Convivial Tools is a term inspired by Ivan Illich’s Tools for Conviviality (1973). It refers to tools, technologies, and infrastructures that strengthen creativity and self-determination, such as everyday, general-purpose tools, the patterns for Commoning we suggest in this book, or open source software-based tools such as OpenStreetMap.42 Convivial tools are important because “we shape our tools and afterwards our tools shape us,” as Marshall McLuhan reminds us.43 A tool is convivial if people have access to the design and knowledge needed to create it; if it allows creative adaptation to one’s own circumstances; and if it is appropriate in the specific local context. (Are suitable materials and skills available? Is it compatible with the local landscape and culture?) Convivial tools are fundamentally empowering because they help people discover and develop their own priorities, learning capacities, and skills. They emancipate us from proprietary closed tools that interfere with personal learning, sharing, modification, and re-use. However, the use of convivial tools can be impractical in some circumstances because of their time demands. 

Cosmo-local Production is an internet-enabled provisioning system in which people share “light” knowledge and design via peer-to-peer learning and the internet, while building “heavy” physical things such as machinery, cars, housing, furniture, and electronics locally.44 Producing cosmo-locally lets one avoid the costs of proprietary design based on patents or trademarks. It also lets one reduce production costs through the use of less expensive locally sourceable materials and module designs that enable Interoperability, which facilitates Pooling and Sharing.

Crowdfunding is a practice of Collaborative Financing based on digital platforms. It refers to large numbers of people (the “crowd”), rather than just immediate group members, pooling small amounts of money to finance endeavors that will produce collective benefits. Crowdfunding does not necessarily help the commons because some campaigns serve to provide free seed-capital for startup companies, with no shared equity or Peer Governance. However, many crowdfunding efforts, such as ones hosted by the Madrid-based Goteo platform, deliberately use this financing technique to advance Commoning.

DIT means do-it-together. It is complementary to DIY, do-it-yourself, which in practice is often do-it-together. DIT helps name a form of DIY that is commons-based. Both seek to avoid relying on money and markets, and contribute to Money-Lite Commoning.

Dividing Up, as distinct from Sharing, refers to the nonreciprocal allocation of objects — food, money, things, land, bicycles, tools —
among members of groups (family, strangers, small groups, big networks) without calculating everyone’s individual benefit in discrete units. Dividing up sometimes happens in response to tacit or formal demands. 

Emergence is the process by which the interaction among living agents unexpectedly produces entirely novel and more complex organization at larger scales. The new systemic properties are not contained within any individual element or aggregation of such elements, but emerge spontaneously without any obvious cause and effect. Countless local, individual interactions give rise to the complex structures of language and culture. So, too, the peer interactions of networked communities for open source software, scientific research, and Cosmo-local Production exhibit emergent behaviors.

Enclosure is the act of fencing land, forest, or pasture to convert shared wealth that commoners have depended upon for their needs into private property. Historically, enclosures were political initiatives by feudal lords and, later, by early capitalists and parliaments. Today enclosures are generally driven by investors and corporations, often in collusion with the nation-state, to privatize and commodify all sorts of shared wealth — land, water, digital information, creative works, genetic knowledge — dispossessing Commoners in the process. Enclosures can be achieved through technical means such as digital rights management and paywalls; political means such as privatization, trade treaties, and financialization; and social means such as consumer culture, advertising, and the forced acculturation of people to Western capitalist culture. Enclosure is the opposite of Commoning in that it separates what commoning otherwise connects: people and land, you and me, present and future generations, technical infrastructures and their governance, rulers and the ruled, wilderness lands and the people who have stewarded them for generations. Enclosure is included here as a commons-friendly term (even though it is a hostile act!) because it enables us to name the private appropriation of shared wealth.

Enlivenment describes life and aliveness as fundamental categories for thinking about the world and world-making. This means that feelings, subjectivity, and meaning-making are empirical dimensions of living beings that science must reckon with as consequential forces in evolution. Enlivenment is a central idea in ecophilosophy (Andreas Weber), patterns philosophy (Christopher Alexander), and Commons. It is produced by Ubuntu Rationality, Care, and the use of Convivial Tools, among other activities.

Exonym refers to names or terms used by outsiders that mischaracterize phenomena that are experienced in very different ways by those on the inside. The discourse of economics, for example, typically uses terms that are ontologically incorrect in attempting to describe commoning. What economists regard as “resources” — fungible, utilitarian things — commoners regard as biowealth and care-wealth that have meaning for their community. Economic “rationality” presumes an ideal of humanity that commoners would not recognize. Political scientist and anthropologist James Scott first brought the term to our attention in his book Against the Grain.45

Faux commons is a term used to describe cooperative activities that resemble commoning but that are in fact hosted or governed by noncommoners such as businesses, state entities, or investment group. A prominent example is Facebook, a closed, proprietary network platform for sharing that exploits user data for private business purposes. Digital platforms like Airbnb and Uber purport to promote sharing, but in fact are transaction-based, capital-driven enterprises, not commons. Contractual partnerships that involve reciprocal benefits such as patent pools among drug makers are another instance of faux commons. They are chiefly organized for specific market purposes, and not as long-term covenants among participants to share stewardship responsibilities and benefits over time. These distinctions matter because businesses enterprises are often eager to disguise their mercantile interests and claim democratic legitimacy by pretending to be about sharing, community, and the common good, i.e., to “commonswash.”  

Federation refers to a group of committed participants, teams, or organizations that elect to coordinate or collaborate with each other based on agreed upon objectives, ethical values, or shared history. Although the term federation is usually associated with nation-states or other state bodies coming together in some form — and therefore associated with the term federal — social collectives and organizations may also federate to pursue mutual protection, collaboration, and support. A federation is different from a network in that participants in a network may or may not share goals or deep commitments whereas participants in a federation are actively dedicated to a shared mission. Another difference: a (distributed) network is completely horizontal and a fully fledged P2P structure whereas a federation can be heterarchical. [See Heterarchy]

Free/Libre and Open Source Software (FLOSS) is software with source code that is open to be Shared and that has been licensed for anyone to use, copy, study, and change. These freedoms — authorized by a variety of licenses that reverse the normal workings of copyright law — encourage users to fix bugs and improve and develop the software. By contrast, proprietary software uses copyright law to prohibit users from seeing or modifying the source code and creates artificial Scarcities (access to code is restricted even though it can be shared for little or no cost). FLOSS increases the transparency of code, and as a result — as more people can scrutinize it — its security and stability. FLOSS also empowers people by enabling them to adapt code to their own purposes and to build more secure privacy protections into software. The GNU/Linux operating system, which powers millions of servers, desktops, and other devices, is perhaps the best-known FLOSS program.

Freedom-in-Connectedness is a notion of freedom that acknowledges that we are connected to nature, other people, communities, and institutions. It is how a human being unfolds, discovers their identity, and flourishes. It is a more realistic ideal than libertarian notions of freedom, which invariably focus on maximum individual choice and autonomy. In this sense, the idea of freedom as commonly used is an illusion because none of us can survive as Isolated-I’s, let alone unfold our potential. The idea of the fully autonomous, self-made individual is actually ridiculous because no human being can survive without the psychological and social support of others. [See Nested-I]

Generated Process is an exploratory, stepwise, and evolving process for generating an enlivening environment such as a Commons. It is a living, dynamic, adaptive process that is always becoming and incomplete. It stands in contrast to a fabrication process that builds something according to fixed, predetermined plans. A generated process is the only way to bring about resilient structures and to deepen relationships because only living processes can beget living systems. Whatever has been generated creates a deeper resonance and feelings of wholeness and aliveness.46 The collaborations that produced this book —
not just between the co-authors but with their many colleagues and advisors — is an example of how something can be produced by a generated process. Everyone involved, and the ideas themselves, grew and transformed over the course of Free, Fair and Alive’s creation. 

Gentle Reciprocity has a different character than strict reciprocity, in which trading partners try to calculate in precise terms who owes what to whom. In any tit-for-tat relationship, the goal is to achieve greater value than one spends, or at least a monetary equivalent. The reciprocity that exists in a Commons is generally a gentle reciprocity in which people choose not to calculate in precise terms who owes whom a favor, time, money, or labor. In a commons, it is important to be neighborly, and not just behave as a “rational” market actor. Commons offer a hospitable context for turning Gentle Reciprocity into a habit, which builds social trust and the capacity to work together in constructive ways.

Heterarchy is well-explained by the original Greek ετεραρχία: the term heter means “other, different,” and archy means “rule.” In a heterarchy, different types of rules and organizational structures are combined. They may include, for example, top-down hierarchies and bottom-up participation (both of which are vertical), and peer-to-peer dynamics (which are horizontal). In a heterarchy, people can achieve socially mindful autonomy by combining multiple types of governance in the same system. For example, a hierarchy form may exist within a heterarchy. Heterarchies are not simply peer-to-peer distributed ways of organizing, which are often hampered by a lack of structure. Nor is heterarchy the simple opposite of hierarchy. Rather, it is a hybrid that allows for greater openness, flexibility, democratic participation, and federation. When tasks are made modular, it becomes easier for heterarchical governance structures to flourish. 

Interoperability means that different tools, computational systems, or technological products can interconnect and work seamlessly with each other, without needing a specific design to do so. Interoperability by definition is enabled by specific data formats, protocols, and open standards. One example is ASCII (Abbreviated Standard Code for Information Interchange), a character-encoded standard for electronic communication. Interoperability is key for processes to work well in a network environment, such as Cosmo-local Production. It is also critical in preventing one agent or market participant from securing a monopoly or controlling others through control of the design standards.

Intra-Action, a concept introduced by physicist and philosopher Karen Barad, describes how individual entities come together to create a new “entangled agency” that does not otherwise exist in preexisting individual agents. Think of crowd behavior and viral cultural phenomena. When two entities intra-act, their ability to act emerges from within the relationship itself, not as a function of the discrete individuals involved. The entangled agency constantly changes and adapts with the relationship itself. This concept helps us get beyond simplistic cause and effect explanations and suggests that responsibility for actions is spread among intra-acting entities, each of which may have different levels of intentionality and delayed manifestations. From the perspective of intra-action, familiar ideas such as subject/object dualism, linear time, and individual agency are incomplete and misleading ways of understanding how events happen in the world. [See Emergence]

Market/State. Although markets and states are often cast as adver­saries — the public sector vs. the private sector — in fact they share many deep commitments and are highly interdependent. It makes sense to speak of them as partners in a shared vision. Both see market activity, economic growth, individualism, and technological innovation as the drivers of human progress. Each depends on the other in specific ways, too. Capital-driven markets look to the state for subsidies, legal privileges, research support, and mitigation of market externalities such as pollution and social inequality. And states, for their part, look to markets as sources of tax revenue, jobs, and geo-political influence. 

Money-Lite Commoning is a style of Commoning that seeks to reduce the need for money and markets. Commoning enables decommodified solutions to problems and therefore can avoid relying on markets and spending, both of which require that someone acquire more money. Commoning itself is money-lite in that commoners by definition rely on Dit, Co-Use, Sharing, Dividing Up, and Mutualization as much as possible. The point of money-lite commoning is to help people focus on their real needs, and to escape the endless cycle of buying and disempowerment that a consumerist culture generally entails.

Mutualizing means to contribute and belong to a group enterprise with a larger, enduring social purpose; this association in turn entitles participants to specific individual benefits. However, members do not necessarily receive equal value or the same benefits in return for what they give, as in a market transaction. They typically receive some stipulated benefit based on need or other criteria. The benefits of mutualization are socially agreed upon, often based on differential shares and predetermined formulas. An insurance pool and social security fund are classic examples. However mutualization is structured, it is critical that everyone with a stake in the mutualized pool have a say in the agreement. It is a peer-determined reciprocity, a specific form of practicing Gentle Reciprocity.

Nested-I describes the existential interdependency of human beings on other humans and the larger world, which co-creates and supports our personal development. To use the term Nested-I rather than “individual” is to recognize that one’s identity, talents, and aspirations are ultimately rooted in relationships. With this self-awareness, the person who recognizes himself or herself as a Nested-I realizes that self-interests and larger collective interests are not opposed to each other (Individual/Collective), but can be aligned. The Nested-I stands in contrast to the human ideal celebrated in modern, secular societies that everyone’s life is defined by their individual achievements and pursuits, free from the associations of their communities, history, ethnicity, race, religion, sex, and so on. The “Isolated-I” is perfectly depicted by Homo economicus, the model of a human being used by economists: a person who is self-interested, rational, utility-maximizing, and absolutely autonomous. [See Freedom-in-Connectedness and Ubuntu
Rationality]

Non-Discriminatory Infrastructures are systems that foster mobility, communication, exchange, and energy flow in general ways open to all. The owner or steward of the infrastructure does not restrict access and use of the infrastructure based on specific criteria such as ethnicity, gender, social standing, nor charge one class of users more than another. 

Ontology as a philosophical term is the study of a person’s fundamental presuppositions about the nature of reality and how it is structured. Ontology is the “constitutional framework” of a person’s belief-
system — the window through which one sees the world, our way of seeing and registering reality. Is the world divided into humanity and nature, individuals and collectives? Is the world a static place or is it in a constant state of becoming? We perceive and describe the world, and often act, based on our assumptions about reality. Participants in modern politics typically pursue a different cosmovision than, for example, an Indigenous culture, which sees nature, humans, and past and future generations as an integrated whole. As this suggests, the OntoStories one believes, have far-reaching implications for the sorts of social, economic, and political order that seem plausible and attractive.  

OntoShift refers to a shift in a person’s fundamental presuppositions and perspectives about the nature of reality and how it is structured. People’s ontological viewpoints are reflected in their perceptions of how people and objects exist in the world, and, as a result, what general types of culture, political economy, and coordination structures they see as possible and desirable. 

OntoStory is a shorthand term for an ontological narrative. [See Ontology] 

Patterns are a way of understanding the nature of order in the world. They help us identify structural regularities and relationships among different types of phenomena (such as commoning) without relying on rigid abstractions or over-specified principles that tend to ignore context and history. A pattern of human interactions distills the essence of many successful solutions, as demonstrated by practitioners over time (such as Commoners), to problems that occur over and over again in similar contexts. Every Commons, for example, has the challenge of building trust, making decisions that reflect everybody’s feelings, and using money in socially healthy ways, without its pernicious effects. Patterns are open and always interconnected; no pattern is complete unto itself. [See Vocabulary]

Peers are people who have equal social and political power relative to other members of a group or network. Peers have different talents and personalities, but they see each other as having the same rights and capabilities to contribute to a collaborative project and to decide how it shall proceed. [See Nested-I, Ubuntu Rationality]

Peer Governance is that part of Commoning by which people make decisions, set boundaries, enforce rules, and deal with conflicts — both within Commons and among different commons. In a peer-governed world, individuals see each other as Peers with the equal potential to participate in a collective process, not as adversaries competing to seize control of a central apparatus of power. Building on Elinor Ostrom’s design principles, Peer Governance is a central concept because there is no Commoning and no Commonsverse without Peer Governance, which is distinct from governing for the people and from governing with the people (Participation). It is governing through the people.

P2P (Peer-to-Peer) Networks are a powerful form of organization in which participants contribute to the production of Commons in nonhierarchical ways. The internet and digital technologies have given rise to significant P2P networks devoted to free and open source software, various wikis including Wikipedia, collaborative content creation websites and archives, and global design and production communities. As distributed networks that allow any node to connect directly with any other node, P2P networks unleash forms of collaborative creativity that are simply not possible in centralized networks, in which all nodes pass through a single hub, or decentralized networks, in which all nodes still pass through hubs of some sort.

Pluriverse names an understanding of the world in which countless groups of people create and re-create their own distinctive cultural realities, each of which constitutes a world. This term is necessary because many contemporary crises stem from the belief that there is a One-World World, a kind of single Euro-modern reality. To say that the world is a pluriverse is to say that there is no single source of being (that is, to invoke a plural ontology) and that no knowledge system is inherently superior to others. A pluriverse is “a world in which many worlds fit,” as the Zapatistas say. This points to a conundrum: how can the different societies that constitute the human species accept that many worlds must coexist together on a single planet?  

Pooling refers to a form of contributing to a common fund or provisions of any kind. The contributions are gathered together for agreed-upon purposes in sufficient quantities, and then allocated in agreed-upon ways for certain purposes. 

Price Sovereignty means the capacity to reject the terms that markets offer, including prices. By achieving a certain independence from markets, Commoners acquire price sovereignty by transparently and collaboratively self-determining the terms of exchange among all interacting partners involved. As a result, they can choose to meet people’s needs for free or at lower prices than charged on the market. This is a much-overlooked strategic power that gives people significant autonomy from market pressures and state coercion. Because commoners are withdrawing from markets and not seeking to dominate them, price sovereignty in this sense does not mean anticompetitive behavior prohibited by antitrust law. 

Provisioning. Meeting people’s needs through a Commons is called provisioning. The term is an alternative to the word “production,” which is inextricably associated with the neglect of the nonmarket spheres of family, community, and Care, and a focus on market prices, efficiency, the externalization of costs, and so on. The purpose of provisioning is to meet people‘s needs, whereas the purpose of production (whether capitalist or socialist) is to generate profits for those producing the goods and services, and by producing them. Provisioning through commons occurs everywhere, but they generate shared wealth using different ways of allocating and distributing it. A basic goal of provisioning is to reintegrate economic behaviors with the rest of one’s life, including social well-being, ecological relationships, and ethical concerns. 

Public/Commons Circuits of Finance is a strategy of Collaborative Financing that allows taxpayer funds administered by government to be used to support Commons — or even privilege commons-first strategies. However, unlike state subsidies to corporations, which primarily aim to spur economic growth and direct benefits to shareholders, public/commons financing seeks to expand Commoning and commons-based infrastructures. The goal is to help people re-order their lives so they can become more self-sustaining and less dependent on the market/state and its imperatives.

Relational Ontology holds that the relations between entities are more fundamental than the entities themselves. It means that living systems develop and thrive through their interactions and Intra-Actions with each other. As a social system based on how people come together to collaborate and sustain themselves, a Commons is based on a relational ontology. This perspective stands in contrast to the vision of reality that undergirds market capitalism, which sees the world as based on isolated, self-made individuals with no primary relationships of history, religion, ethnicity, geography, gender, and so forth. Conceiving the nature of reality through relational ontology requires different relational categories such as Nested-I and Ubuntu Rationality. 

Relationalized Property is about “other ways of having” that are aligned with Commoning and go beyond the exclusion, extraction, and marketization associated with conventional property ownership. A society built around property ownership tends to produce haves and have-nots and abusive concentrations of capital and power. Relationalized property is a novel class of socio-legal governance and provisioning that partially or completely neutralizes exclusive ownership rights over things regarded as property. People decide to adopt a relationalized property regime and manage shared wealth through Peer Governance; the regime is not imposed on them. It enables forms of interrelated possession of property that is life-enhancing and strengthens relationships — with each other, the nonhuman world, past and future generations, and the common good.

Semi-Permeable Membranes are what the boundaries of a Commons should be. Like other living social organisms, Commons need to protect themselves from external forces that might harm them while remaining open to flows of nourishment and signals from the environment. Therefore, a commons functions best if it develops a semi-permeable membrane for itself rather than a tight, rigid boundary. This flexible skin, figuratively speaking, both assures its integrity by preventing Enclosure and other harms while allowing it to develop nourishing, symbiotic relationships with other living organisms.

Sharing is a general, nonspecific term that points to forms of allocation that are nonreciprocal. Based on what is being shared, we differentiate it as Sharing, Dividing Up, and Co-Using. All of these forms are usually preceded by Pooling. 

  • Sharing is the voluntary, nonreciprocal transfer of knowledge, information, ideas, code, design, and other intangibles that are inexpensively copied. Free and open source software communities are classic practitioners of sharing. 
  • Dividing Up is the allocation of finite, depletable resources. It differs from sharing because sharing generally increases the use-value of what is being shared; that effect does not apply for Dividing Up. (Sharing must also be distinguished from the “sharing economy,” which is not really about sharing but about microrental markets.)
  • Co-Using is a social arrangement for access and use of a shared resource or Care-Wealth.

Situated Knowing refers to the intuitive, embodied expertise and practical know-how that derives from living and working within a particular domain. When people grow up in a given environment from childhood, they are immersed in certain rhythms and techniques. They learn subtle cues about plants, wood, craft materials, game, the weather, and other elements of the local landscape. They develop a deep familiarity with their circumstances that cannot be obtained through book learning.

Stint is an access rule to prevent something from being overused or abused. In subsistence cultures, there are often highly specific rules for how and when a person may harvest wood from the forest or rushes from a wetland. A “stinted commons” is therefore one that is managed to protect the renewable capacities of a natural system. “Without stints there is no true Commons,” writes commons scholar Lewis Hyde.47 [See Capping] 

Ubuntu Rationality describes a logic of human interaction that recognizes the deep connections between a person’s interests and the well-being of others. It points to a dynamic where a person’s unfolding requires the unfolding of others, and vice-versa. The term is a counterpoint to the conventional idea of economic rationality, which is defined as self-interested, calculative, acquisitive behavior which tends to be at the expense of others. When people can see themselves as Nested-I’s embedded in a Pluriversal set of relationships, they begin to exhibit Ubuntu Rationality. Ubuntu is a term in various Bantu languages in South Africa that denotes the deep interdependence of “me” and “other.”

Value Sovereignty. Although most Commons exist within the market/
state system, making them vulnerable to Enclosure, a commons generally strives to protect its moral and cultural identity and to control the value it generates. In short, it seeks to secure its own Value Sovereignty. 

Vernacular Law is a form of law that originates in informal, unofficial zones of society as an instrument of moral authority and social order. While vernacular law may or may not be morally good in itself, it stands in contrast to State Law, which reflects the particular concerns of state power and jurisprudence. Custom functions as Vernacular Law by expressing the practical judgments, ethical wisdom, and Situated Knowledge of people rooted in a particular place or circumstances.

Introduction

Over the years, there have been a number of attempts to conceptualize commons with greater clarity. But no one has yet imagined a framework that at once speaks to the mundane realities of self-organization, the inner transformations that commoning catalyzes, and how these might transform the political economy over time. That is the challenge that we take up in the next three chapters by offering a comprehensive framework for commons and commoning. We hope to get beyond the growing confusion and faux-populism associated with these terms, and provide a more rigorous conceptualization. If the notion of commons is used as a buzzword for everything in the world we would like to see shared, it loses its transformative power. 

Frameworks are gateways. They subtly but deeply influence the ways that we perceive the world. They usher us into a specific interpretation of the world, much as opening a door takes us into one room and leaves others unexplored. Frameworks structure worldviews. They provide an analytical scaffold and a language for making sense of what we can observe. For these reasons, we provide in Chapters 4, 5, and 6 a scaffold and language for looking at the world of commons and commoning.  

Our framework builds on the insights about the role of subjectivity, relationality, and language described in Part I of this book. Our Triad of Commoning: Social Life, Peer Governance, and Provisioning is based on the premise that commoning is primarily about creating and maintaining relationships — among people in small and big communities and networks, between humans and the nonhuman world, and between us and past and future generations. This relational understanding of the world will necessarily bring about new ways of thinking about value. It also helps us escape from standard economic and policy frameworks, and from overly economistic, resource-based understandings of the commons, both of which fail to express its social dynamics.  

Two years before writing these lines, when we began to think about this book, we didn’t aspire to propose a new framework. However, as we progressed, we felt increasingly uncomfortable with the ontological premises and languages used by most of the commons literature. They often did not come to terms with many of the things we had observed in the contemporary commons world. After a year of wrestling with this unease, we decided to start from scratch. In March 2017, we began to reflect more deeply and imagine a framework — one step at a time, slowly, iteratively — that could blend theory and practice. It was as if we were changing the point of departure for a journey. To explore the outskirts of Paris, for example, we could depart from either of the city’s two most important train stations — Gare du Nord or Gare de l’Est, each only a stone’s throw away from the other. Choosing Gare du Nord would take us towards Lille in northern France, or to St. Quentin in the Hauts-de-France region. But were we to instead enter Gare de l’Est, just five hundred steps away, a whole new set of destinations would be possible: Mulhouse in Alsace or Stuttgart in Germany, along with dozens of others. The distance between the gates is trivial, but the actual point of departure makes a huge difference in what kinds of worlds we can travel to. So it is with the frameworks we choose to interpret the world. The more a framing structure is true to our humanity and aligned with our aspirations and circumstances, the more likely that it will take us to destinations that are right for us. 

Our framework aspires to articulate the deep correspondences among the bewildering diversity of the commons. Despite vivid differences among commons focused on natural resources, digital systems, and social mutuality, they all share structural and social similarities. Their affinities have just never been adequately identified and set forth in a coherent framework. Our idea was to make visible that which connects commons experiences in medieval times and today, in digital and analogue spheres, in cities and the countryside, in communities dedicated to water and to software code. Unraveling the tangled “genetic history” of commons to identify these connections can help explain why the commons is as old as mankind and as modern as the internet. 

The structural commonalities that we identify are based on the recurring elements and relationships that we call patterns. Patterns help us see the common core of diverse world-making commons without ignoring their differences. A patterns approach recognizes that each commons develops and evolves in a different context, in different spaces and times. Each is shaped by different people, in different societies and environments. It is thus entirely logical that every commons will enact patterns according to its singular context. To fairly allocate water in the Swiss Alps in the sixteenth century requires a different set of rules than to fairly share bandwidth in the twenty-first. To govern a commons within a modern capitalist society is a different challenge than doing so within an Indigenous culture. What matters in each instance is for participants to produce a fair share for all.

When you have a closer look at how things are done in diverse commons, you begin to discover a world ordered by patterns. Using a patterns-based approach, we can grasp the idea that commons are enacted in myriad ways, without being merely arbitrary or accidental, and without ever being implemented exactly the same way twice. We can identify recurrent features of commons that are often not explicitly named. John C. Thomas has written that patterns “are one way to capture what is invariant while leaving the flexibility to deal with the specifics of geography, culture, language, goals, and technologies.”1 In this respect, patterns resemble DNA, a set of instructions that are underspecified so that they can be adapted to local circumstances. “Does the DNA contain a full description of the organism to which it will give rise?” asks Christopher Alexander in his book The Nature of Order. “The answer is no. The genome contains instead a program of instructions for making the organism — a generative program — in which cytoplasmic constituents of eggs and cells are essential players along with the genes like the DNA coding for the sequence of amino acids in a protein.”2

Principles and Patterns

In describing the critical dimensions of a commons, what is the difference between a principle and a pattern? And why do we prefer to speak about patterns rather than principles of commoning? When patterns are expressed in a succinct form — as in “Ritualize Togetherness” and “Practice Gentle Reciprocity” — the phrase sounds like a principle. But patterns and principles are not the same. Each points to a different way of understanding the world and bringing about social change. 

A principle points to an ethical or philosophical ideal that everyone should follow. It implies a universal, invariant truth. “Thou shalt not kill” and “the separation of church and state” are two familiar examples. Principles bring to mind scientific axioms, a term that comes from the Greek word axíōma which means “that which is thought worthy or fit” and “that which commends itself as evident.”3 Axioms are considered so self-evident that they don’t need to be justified or explained. The same idea applies to principles, whose adherents regard their general claims about moral or political truth as beyond argument. 

A pattern, by contrast, describes a kernel idea for solving problems that show up again and again in different contexts. The pattern will be the same, but concrete solutions will be different. For example, managing a cooperative in a German city will face similar problems as a co-op in an American city, but each will require approaches that take account of different legal, economic, and cultural realities. The idea of using patterns derives from the pioneering work of Christopher Alexander and colleagues in the 1970s in the field of architecture (see Chapter 1). A pattern isn’t an ethical or philosophical ideal, but a concept that distills the essence of a variety of successful solutions that people implement because they work well and are life-enhancing. 

Principles tend to make universal claims. This is problematic because it is virtually impossible to find the same institutional structures, cultural beliefs, and social norms in different places and contexts. By contrast, universal patterns of human interaction already  exist. Take marriage: as a pattern it describes a universal social practice with countless variations in which people declare their commitment to each other (or have it declared for them).4 A pattern does not overspecify the details of marriage, such as the sex of the people involved or the conditions under which it occurs. It is a kernel idea for working solutions derived from observing real-world situations. In this sense, patterns describe, they don’t prescribe. They start with the need to deal with tensions that cause problems. And tensions are omnipresent in our lives. A formal pattern description frankly recognizes the positive and negative forces that affect a given situation and does not assume that these forces can be resolved by invoking principles.5 The discourse of principles is less concerned with addressing these messy, complicated forces than in asserting a golden, inviolate ideal. In addition, a principle is usually presented as a standalone truth that need not take account of other principles with which it may conflict. For example, invoking freedom of expression does not address the tensions of that principle with the principle of respect for privacy and the dignity of others.  

By contrast, patterns amount to design tools that help us address our practical challenges while speaking to our inner ethical, aesthetic, and spiritual needs. Patterns serve as a vessel for helping aliveness blossom. They are not a configuration of rules and metrics for how things can be controlled and regularized, nor abstract statements of principle with moral or normative meanings like “solidarity” or “sustainability.” This is not to say that there is no underlying ethics; it’s just that patterns recognize that ethical aspirations must take account of situational realities. This helps explain why no pattern is complete unto itself and necessarily relates to others.6

FIN DEL RECUADRO

Our framework naturally draws on the robust scholarly literature exploring the commons — a body of work that has proliferated since Professor Elinor Ostrom won the Nobel Prize in Economic Science in 2009 for her pioneering studies of collective resource management. The International Association for the Study of the Commons (IASC) and its journal7 continue this valuable work. Ostrom’s famous eight design principles for enduring commons institutions — set forth in her 1990 book Governing the Commons and developed over the past generation with hundreds of colleagues — represent a major beachhead of understanding. But these principles do not say much about the inner life of commons or the complexities of what it means “to common.” (They do speak strongly to issues of governance, which we take up in Chapter 5.) 

Our Triad framework points to the idea that commoners are engaged in “world-making in a pluriverse” because that phrase captures the core purpose of commoning: the creation of peer-governed, context-specific systems for free, fair, and sustainable lives. At the heart of the Framework is what we call The Triad — the three interconnected spheres of Social Life, Peer Governance, and Provisioning. Or, in more conventional terms: the social, the institutional, and the economic spheres. We find it useful to structure our thinking around these realms, which doesn’t mean that they are separate and distinct. Each sphere of the Triad simply provides a different perspective for looking at the same phenomena. Each is deeply interconnected with the others, as the accompanying image suggests.  

IMG

THE TRIAD

It is reasonable to ask, how we can possibly generalize about the commons, knowing that there is no such thing as cultural universals? Is a coherent, general understanding of the phenomenon really possible? We believe it is — if such an understanding acknowledges the immensely varied on-the-ground realities and distills their essential regularities! That’s what patterns do. They avoid the trap of reductionism, don’t oversimplify messy realities, and help to avoid a totalizing way of understanding the world. Patterns provide a way to generate insights while relying on situated knowing — people’s experiences, know-how, and intuition. And, most importantly, they help us create an open framework that is adaptable by design, and certainly not the last word. We therefore offer a flexible template, not a blueprint, and a commons vocabulary, not a classical, prescriptive taxonomy. 

Background Materials

Acknowledgments

No book is a solitary achievement because it can only grow from within a rich network of friends and colleagues, benefactors, critics, advisors, test readers, research sources, and indulgent family members. In a sense, a virtual commons must arise. That’s what enabled the research, reflection, debate, writing, and revision that produced this book. One of the joys of finishing a book is saluting the many people who were indispensable in making it happen.

The Heinrich Böll Stiftung (hbs) is clearly our closest, most enduring partner. The earliest commitment to exploring the com- mons came from Barbara Unmussig, president of hbs, and Heike Löschmann, then head of the Department of International Politics, in 2009. Both of them have been steadfast champions of the commons and our work. Since this book got underway in 2016, we have been blessed by the intense care and support of Joanna Barelkowska at hbs, who kept everything on track, including our spirits, and by Jörg Haas, the incoming head of the Department of International Politics, who has been a strong champion of this book.

David Bollier is grateful to Peter Buffett and Jennifer Buffett, co-presidents of the NoVo Foundation, for their stalwart support of work on the commons, including this book. He also wishes to thank Susan Witt, Director of the Schumacher Center for a New Economics, for her collegiality, advice, and enthusiastic commitment to reinventing the commons. Once again, David wishes to thank Norman Lear for his steadfast, inspirational role over many years in supporting his research and activism on the commons.

Silke Helfrich is deeply grateful to colleagues at the Institute of Advanced Studies on Sustainability (IASS) in Potsdam, for providing a caring, co-creative environment for several weeks in 2018. She especially wishes to thank the AMA team (A Mindset for the Anthropocene), Jessica Böhme, Man Fang, Carolin Fraude, Zachary Walsh, and ftomas Bruhn, who opened up a space to discuss how the commons might be at the center of creating a better mindset for the Anthropocene, and suggested improvements in the German version of the manuscript.

Because so much of our thinking about the commons strikes off in new directions, we have relied upon the insights and wisdom of a diverse array of test readers — practitioners, academics, activists, and others with a deep familiarity with various dimensions of commoning. ftree especially dedicated, conscientious readers — Joanna Barelkowska, Julia Petzold, and Wolfgang Sachs — read most of the manuscript in advance, rooting out errors and gently urging us to reconsider this thought and that wording. In similar ways, we also benefited from thoughtful comments by Saki Bailey, Adelheid Biesecker, Bruce Caron, Jonathan Dawson, Gustavo Esteva Figueroa, Sheila Foster, Claudia Gómez- Portugal M., Samar Hassan, Bob Jessop, Alexandros Kioupkiolis, Kris Krois, Miguel Martinez, Silvia Maria Díaz Molina, Janelle Orsi, Jorge Rath, David Rozas, Neera Singh, Johann Steudle, Orsan Senalp, Simon Sutterlütti, John Thackara, Stacco Troncoso, Carlos Uriona, Ann Marie Utratel, and Andreas Weber.

Because so much of the commons remains underexplored in the academic literature, we often turned to people with personal experi- ence in one or another specific topic, context, or commons. We are grateful to Laura Valentukeviciute and Katrin Kusche for sharing their knowledge on public-private partnerships and helping to imagine alternatives. Paula Segal’s personal tour of the Park Slope Food Coop, including its General Assembly, helped us understand that venture with greater insight. Dina Hestad shared with us many hard-won nug- gets of wisdom about transformational movements. We also learned a great deal about the messy realities and the solutions commoners come up with when interviewing Rainer Kippe on the SSM organization in Cologne; Peter Kolbe on Klimaschutz+; Amanda Huron, Sara Mewes, Johannes Euler, and Jochen Schmidt on housing commons; Siri and Oscar Kjellberg on Baskemölla Ekoby; Natalia-Rozalia Avlona on the Sarantoporo Community Network; Bettina Weber and Tom Hansing on Offene Werkstätten (Open Workshops); and Izabela Glowinska and Paul Adrian Schulz on Vivihouse.

On many occasions, our self-education about the commons was greatly advanced simply by being in the presence of active communities of practice. Ward Cunningham, Jon Richter, and the Federated Wiki community opened our eyes to the enormous possibilities of that tech platform. Similarly, Eric Harris-Braun, Ferananda Ibarra, and Jean Russell were patient and brilliant in explaining the Holochain protocols for commoning. Over the years, the Commons Strategies Group (of which we are cofounders) hosted a number of Deep Dive workshops that exposed us to some remarkable thinkers, activists, and fields of experimentation. We are grateful to Michel Bauwens for his invaluable collaboration and insights in these many discussions. A big thanks, too, to the dozens of participants in those gatherings for so freely sharing their knowledge and helping us think through vexing questions involving the commons.

The German Commons Summer School, and especially Heike Pourian, were among the first group of commoners to react to early versions of our patterns of commoning. They helped us confirm that we were on the right track, prodded us to clarify the field of inquiry for each pattern, and helped refine the names for many of our final patterns of commoning in German (especially Julia Petzold and Sandra Lustig). Needless to say, none of these people bear any responsibility for any errors or misinterpretations that may have crept into the text.

Because Silke lives in Germany and David in the US, we had to find creative ways to orchestrate in-person meetings to make sense of our research and develop our ideas. Fortunately, we had a number of gracious friends and colleagues who helped us find, or actually offered, wonderful spaces in which to work. At a critical stage in our thinking, Tilman Santarius and his family lent us their gracious house in Berlin as a hothouse for a week-long discussion. In Florence, Jason Nardi arranged for a lovely hillside retreat for us to work in while hosting us at several wonderful meals as well. Carlos Uriona and Matthew Glassman offered space and rich discussion at Double Edge Theatre in Ashfield, Massachusetts.

A small team of talented artists and designers were responsible for the beautiful appearance of this book and its illustrations. Two design students at Bozen University — Chiara Rovescala and Federica di Pietro, guided by their professors, Kris Krois and Lisa Borgenheimer — came up with some graphic illustrations of our early patterns. Some of those ideas later germinated and found richer development in the illustrations made by Mercè M. Tarrés, who gave the various patterns stunning, intuitive interpretations. The cover design, by Mireia Juan Cuco, conveys the spirit of our book with great elegance and energy as well. Overseeing the entire design work has been Stacco Troncoso and Ann Marie Utratel of the Guerrilla Media Collective, which will also manage the forthcoming Spanish translation of Free, Fair, and Alive. Their steadfast, supportive presence has meant so much to us over the past several years!

Readers of this English edition of Free, Fair, and Alive may not be aware that a German translation was produced immediately as we com- pleted each chapter of the book. For this remarkable achievement, we thank our dedicated translator Sandra Lustig, whose painstaking transla- tion of our manuscript was quite an accomplishment in light of the many novel terms we invented. Insights derived from the translation often fed back into improvements in the English manuscript. (The German translation was published by transcript Verlag in spring 2019.)

Finding a publisher who understands the commons and is willing to walk the talk by using a Creative Commons license, is difficult. We feel lucky to have found transcript Verlag in Germany and New Society Publishers in British Columbia, Canada, each committed to greater access to knowledge in a challenging commercial context.

Finally, we each have debts to acknowledge to our loved ones.

Silke: Jacques, throughout the long marathon of this book, when diving into deep intellectual waters or exhausted by too many hours in front of my computer screen, you have always been there with patience and encouragement to get me back on track, as only you can. You have allowed me to watch what happens when a person discovers “the commoner in oneself.”

David: Thanks once again, dear Ellen, for your unstinting support during my many travels, research benders, and the prolonged writing marathon that was necessary to produce this book!

David Bollier, Amherst, Massachusetts, USA

Silke Helfrich, Neudenau, Baden-Württemberg, Germany

January 2019

Acknowledgments

No book is a solitary achievement because it can only grow from within a rich network of friends and colleagues, benefactors, critics, advisors, test readers, research sources, and indulgent family members. In a sense, a virtual commons must arise. That’s what enabled the research, reflection, debate, writing, and revision that produced this book. One of the joys of finishing a book is saluting the many people who were indispensable in making it happen.

The Heinrich Böll Stiftung (hbs) is clearly our closest, most enduring partner. The earliest commitment to exploring the com- mons came from Barbara Unmussig, president of hbs, and Heike Löschmann, then head of the Department of International Politics, in 2009. Both of them have been steadfast champions of the commons and our work. Since this book got underway in 2016, we have been blessed by the intense care and support of Joanna Barelkowska at hbs, who kept everything on track, including our spirits, and by Jörg Haas, the incoming head of the Department of International Politics, who has been a strong champion of this book.

David Bollier is grateful to Peter Buffett and Jennifer Buffett, co-presidents of the NoVo Foundation, for their stalwart support of work on the commons, including this book. He also wishes to thank Susan Witt, Director of the Schumacher Center for a New Economics, for her collegiality, advice, and enthusiastic commitment to reinventing the commons. Once again, David wishes to thank Norman Lear for his steadfast, inspirational role over many years in supporting his research and activism on the commons.

Silke Helfrich is deeply grateful to colleagues at the Institute of Advanced Studies on Sustainability (IASS) in Potsdam, for providing a caring, co-creative environment for several weeks in 2018. She especially wishes to thank the AMA team (A Mindset for the Anthropocene), Jessica Böhme, Man Fang, Carolin Fraude, Zachary Walsh, and ftomas Bruhn, who opened up a space to discuss how the commons might be at the center of creating a better mindset for the Anthropocene, and suggested improvements in the German version of the manuscript.

Because so much of our thinking about the commons strikes off in new directions, we have relied upon the insights and wisdom of a diverse array of test readers — practitioners, academics, activists, and others with a deep familiarity with various dimensions of commoning. ftree especially dedicated, conscientious readers — Joanna Barelkowska, Julia Petzold, and Wolfgang Sachs — read most of the manuscript in advance, rooting out errors and gently urging us to reconsider this thought and that wording. In similar ways, we also benefited from thoughtful comments by Saki Bailey, Adelheid Biesecker, Bruce Caron, Jonathan Dawson, Gustavo Esteva Figueroa, Sheila Foster, Claudia Gómez- Portugal M., Samar Hassan, Bob Jessop, Alexandros Kioupkiolis, Kris Krois, Miguel Martinez, Silvia Maria Díaz Molina, Janelle Orsi, Jorge Rath, David Rozas, Neera Singh, Johann Steudle, Orsan Senalp, Simon Sutterlütti, John Thackara, Stacco Troncoso, Carlos Uriona, Ann Marie Utratel, and Andreas Weber.

Because so much of the commons remains underexplored in the academic literature, we often turned to people with personal experi- ence in one or another specific topic, context, or commons. We are grateful to Laura Valentukeviciute and Katrin Kusche for sharing their knowledge on public-private partnerships and helping to imagine alternatives. Paula Segal’s personal tour of the Park Slope Food Coop, including its General Assembly, helped us understand that venture with greater insight. Dina Hestad shared with us many hard-won nug- gets of wisdom about transformational movements. We also learned a great deal about the messy realities and the solutions commoners come up with when interviewing Rainer Kippe on the SSM organization in Cologne; Peter Kolbe on Klimaschutz+; Amanda Huron, Sara Mewes, Johannes Euler, and Jochen Schmidt on housing commons; Siri and Oscar Kjellberg on Baskemölla Ekoby; Natalia-Rozalia Avlona on the Sarantoporo Community Network; Bettina Weber and Tom Hansing on Offene Werkstätten (Open Workshops); and Izabela Glowinska and Paul Adrian Schulz on Vivihouse.

On many occasions, our self-education about the commons was greatly advanced simply by being in the presence of active communities of practice. Ward Cunningham, Jon Richter, and the Federated Wiki community opened our eyes to the enormous possibilities of that tech platform. Similarly, Eric Harris-Braun, Ferananda Ibarra, and Jean Russell were patient and brilliant in explaining the Holochain protocols for commoning. Over the years, the Commons Strategies Group (of which we are cofounders) hosted a number of Deep Dive workshops that exposed us to some remarkable thinkers, activists, and fields of experimentation. We are grateful to Michel Bauwens for his invaluable collaboration and insights in these many discussions. A big thanks, too, to the dozens of participants in those gatherings for so freely sharing their knowledge and helping us think through vexing questions involving the commons.

The German Commons Summer School, and especially Heike Pourian, were among the first group of commoners to react to early versions of our patterns of commoning. They helped us confirm that we were on the right track, prodded us to clarify the field of inquiry for each pattern, and helped refine the names for many of our final patterns of commoning in German (especially Julia Petzold and Sandra Lustig). Needless to say, none of these people bear any responsibility for any errors or misinterpretations that may have crept into the text.

Because Silke lives in Germany and David in the US, we had to find creative ways to orchestrate in-person meetings to make sense of our research and develop our ideas. Fortunately, we had a number of gracious friends and colleagues who helped us find, or actually offered, wonderful spaces in which to work. At a critical stage in our thinking, Tilman Santarius and his family lent us their gracious house in Berlin as a hothouse for a week-long discussion. In Florence, Jason Nardi arranged for a lovely hillside retreat for us to work in while hosting us at several wonderful meals as well. Carlos Uriona and Matthew Glassman offered space and rich discussion at Double Edge Theatre in Ashfield, Massachusetts.

A small team of talented artists and designers were responsible for the beautiful appearance of this book and its illustrations. Two design students at Bozen University — Chiara Rovescala and Federica di Pietro, guided by their professors, Kris Krois and Lisa Borgenheimer — came up with some graphic illustrations of our early patterns. Some of those ideas later germinated and found richer development in the illustrations made by Mercè M. Tarrés, who gave the various patterns stunning, intuitive interpretations. The cover design, by Mireia Juan Cuco, conveys the spirit of our book with great elegance and energy as well. Overseeing the entire design work has been Stacco Troncoso and Ann Marie Utratel of the Guerrilla Media Collective, which will also manage the forthcoming Spanish translation of Free, Fair, and Alive. Their steadfast, supportive presence has meant so much to us over the past several years!

Readers of this English edition of Free, Fair, and Alive may not be aware that a German translation was produced immediately as we com- pleted each chapter of the book. For this remarkable achievement, we thank our dedicated translator Sandra Lustig, whose painstaking transla- tion of our manuscript was quite an accomplishment in light of the many novel terms we invented. Insights derived from the translation often fed back into improvements in the English manuscript. (The German translation was published by transcript Verlag in spring 2019.)

Finding a publisher who understands the commons and is willing to walk the talk by using a Creative Commons license, is difficult. We feel lucky to have found transcript Verlag in Germany and New Society Publishers in British Columbia, Canada, each committed to greater access to knowledge in a challenging commercial context.

Finally, we each have debts to acknowledge to our loved ones.

Silke: Jacques, throughout the long marathon of this book, when diving into deep intellectual waters or exhausted by too many hours in front of my computer screen, you have always been there with patience and encouragement to get me back on track, as only you can. You have allowed me to watch what happens when a person discovers “the commoner in oneself.”

David: Thanks once again, dear Ellen, for your unstinting support during my many travels, research benders, and the prolonged writing marathon that was necessary to produce this book!

David Bollier, Amherst, Massachusetts, USA

Silke Helfrich, Neudenau, Baden-Württemberg, Germany

January 2019

Appendix A: Notes on the Methodology for Identifying Patterns of Commoning

We have been conducting research on commons for years outside the confines of academia, so in this section, we will out-line how we developed our framework — the Triad of Commoning.1 You will recall that our purpose is not to define commons. That would not do justice to the topic or our concept of research. Because commons are living systems, they are not fixed entities that can simply be nailed down. Our purpose therefore has been to describe more pre- cisely the dynamics of commons as a specific kind of behavior, and a way to satisfy needs and shape one’s surroundings and society. We did so by tracking down the recurring basic features that characterize behaviors in different commons. In other words, we posed the question whether logics of action exist that are typical of commoning.

The starting point is the idea that the order of the world is reflected in patterns, a philosophical and empirical concept developed by mathema- tician, architect, and philosopher Christopher Alexander in his famous pattern theory and methodology. These ideas are described in detail in his four-volume work The Nature of Order.2 We applied the patterns approach to commons in our 2015 anthology Patterns of Commoning.3 Patterns are identified, not invented. Identifying them is meant to make something latent visible. This is an important insight from patterns research. Pattern-mining requires patient observation, prac- tice, and a combination of various steps. Methodologically, when attempting to make living processes comprehensible, one must not sep- arate rationality from emotion or cognitive insights based on concrete experiences.4 Patterning avoids these problems by assessing phenomena holistically. It recognizes that pure abstraction does not do justice to the rich complexity of life. Patterning is valuable, too, because it is capable of taking full measure of a layperson’s tacit knowledge, which is often patronized or ignored by “experts.”5 In developing the patterns of commoning, therefore, we could Trust Situated Knowledge.

Patterning requires focusing on connections, on what things have in common, rather than focusing on differences. In the process of doing this, a phenomenon or problem is not viewed as delimited or isolated; instead, it acquires its meaning only when viewed in its full context. Accordingly, a pattern applies only in a given context or in similar circumstances. There is no such thing as a context-free pattern.6 In pat- terns of social phenomena, the purpose is to identify which behaviors (or, in more abstract terms, “logics of action”) can help interactions succeed and strengthen relationships. Since relationships are multi- directional — i.e., they can have both positive effects on one aspect of a situation and negative effects on another — formal notation of patterns requires specifying related patterns. This makes the linkages between the patterns clearer, but we decided against using formal pat- tern notation in this book; we can only hint at those formalities. In any case, readers can easily imagine how various individual patterns are connected to other ones. In all their connections, they form a (yet-to- be-formulated) pattern language.

At the epistemological level, a pattern language approach ensures that the spirit and the body remain connected as tools of cognition. In the process of coining a pattern name, as we come to understand con- cepts, deliberately and through language — as we perceive what has been obscure but not yet put into words — we simultaneously experi- ence moments of resonance in our bodies.7 We experience resonance when a special energy emerges and we reflexively nod our heads in recognition of the congruence between experiencing, sensing, and dis- cerning. When enough interviewees, workshop participants, readers, and other people experience this same resonance upon hearing a pat- tern, and their reactions align with each other, so to speak, we can feel confident that a high-quality pattern has been formulated. And still, the resulting pattern is in principle open and adaptable, if only because living systems are always changing and evolving. (See the section on validation below.) No pattern is a “once and forever” truth.

Beyond general pattern-mining methodology, we should address the methods used to construct the Triad of Commoning. They too can be presented only very briefly. Between June 2014 and December 2017, a total of nine pattern-mining workshops were held with partici- pants of ages twenty to seventy, from a variety of contexts and cultures.

The workshops themselves were structured to introduce participants to the logic of the pattern approach by inviting them to ask, for each pattern:

  • What is the context?
  • What exactly, in this context, is the essence of a recurring problem?
  • What solutions exist for this problem?
  • What is the common essence of successful solutions?
  • How can this common essence be put into words to form a pattern name?

A strong pattern name (in terms of accurately describing a pattern of social practices) is first of all short and succinct. It is free of punc- tuation, may use easy-to-understand abbreviations (such as FAQ, for example) and neologisms, relies on a verb to emphasize the process (or practice), and avoids vague clichés. A good pattern name is adaptable, too, meaning that it can be changed later. So exceptions from these naming criteria are commonplace.

In addition to the workshops, twelve semi-structured interviews were conducted with one to four people at a time. Most of these were university graduates who have been active in commons projects for a long time — some for fifty years. Two interviews were particularly extensive. As in the workshops, the purpose was to find out to what extent various practices are present in different patterns when they are used to address similar problems and whether common patterns of behavior can be discerned in successful solutions. The setting and character of the interviews as well as the kinds of questions asked are described in detail in Silke Helfrich’s masters thesis (see note 1). Interviewees were asked what was actually done in the commons projects, not what they were thinking. After all, the purpose was to identify and document descriptions of actions, not gather opinions. The interviews were structured in advance by the three areas of our pattern-mining — social life, peer-governance, and provisioning (Chapters 4-6). Questions focused on typical problems within these areas, and were refined with each iteration. When we began to test the patterns already identified, we also asked interviewees whether the patterns felt right (resonance test).

Interview Questions

Since the purpose was to ask about behavior, not attitudes, it was important to avoid asking simple yes-no questions as well as ques- tions that would force respondents to rationalize behaviors.8 Most of the questions concerned how things were done. Questions sought to narrow down the problem area, to be as concrete as possible, and not use leading questions to suggest any particular answers. The questions referred to often-observed problems arising in social interactions in a commons context. The questions about peer governance were derived from the eight design principles developed by Elinor Ostrom as well as our own observations. When we developed the questions concerning commons provisioning, our starting point was the basic elements required for any creative/productive process (e.g., natural resources, knowledge, information, human activities, labor, etc.).

 

Questions About Social Interactions

  • How do you succeed in finding a shared purpose? What is the role of values?
  • How do you obtain the necessary contributions?
  • How do you shape the relationship between giving and taking?
  • How do you maintain quality in social relations? Do certain cus- toms, practices, and conventions exist?
  • What kinds of knowledge do you rely upon?
  • How do you live your relationship to nature?
  • How do you deal with conflicts?
  • ftrough which mechanisms do rules and structures remain appro- priate and adaptable?

 

Questions Concerning Governance

  • How do you negotiate the tension between the pressure to exploit all kinds of resources commercially on the one hand and commoning on the other? How do you protect commons from being entirely governed or directed by money?
  • How do you bring together purposes and values?
  • Do you set boundaries? How permeable are they?
  • How are your decisions made?
  • How do you handle information, knowledge, code, and design?
  • How are your organizational structures structured? Do they provide protection from abuse of power?
  • How is your property governed?
  • How do you enable that your actions are transparent?
  • Which forms of finance do you use? Are they themselves expressions of commoning? Do flows of money strengthen commons?
  • How do you monitor that rules are observed?
  • How do you deal with violations of rules?

Questions Concerning Commons Production

  • Who bears the production risk?
  • Is there a separation between producers and users? How are the roles defined and fulfilled?
  • How is that which is available allocated?
    • Referring to things that increase as more people use them (e.g., knowledge, software)?
    • Referring to things that are used up as more people use them (e.g., land, food, money)?
  • How is that which is available allocated?
    • In a social context that is usually interpersonal and in which it is easy to get an overview of the situation?
    • In an anonymous, transpersonal context in which it is difficult to get an overview of the situation?
  • Who determines the price, and on which basis, in market-like transactions?
  • How do you conceive of your work? How do you allocate tasks, and how do you value and appreciate all activities?
  • Who benefits from your tools and instruments? What purposes do they serve?
  • Which of the existing infrastructures do you use, and why? Do they serve your purposes?
  • How do you create new material and immaterial things?

 

Drawing on these interviews, on our prior knowledge, commons literature, and the workshops, we began to “verbalize” — to find appropriate pattern names. After that, the feedback process began. Even though this process was somewhat different for each of the generic patterns that we developed,9 there were at least six systematic rounds for each pattern. We consulted with people with different qual- ifications — from a sustainability scholar to a student working with patterns, and from an educator who herself is a driving force behind a commons community to participants in the sixth German-language Commons Summer School. The two of us also discussed the pattern names ourselves time and time again. Each round surfaced ideas about needed corrections, shifts, additions, and deletions, leading to a large number of adaptations. We believe that these iterations as well as the combination of methods have yielded robust results.

Below is an example of the typical proceeding. We wish to make clear how we combined the methods, which was somewhat different in each case, depending on the number and type of critical decision situations. To illustrate our process of work, we have selected the pat- tern Bring Diversity into Shared Purpose, which is in the sphere of Peer Governance. It is not only illustrative of the many iterations each pattern went through, it also points to the relative importance of common values, which many people might assume that commoners must share in advance of commoning. When we began to probe this topic, we were interested in the role that common goals and values actually play in successful commons, as opposed to the scenario of diverse people growing together to share outlooks (which raises ques- tions about how this is achieved).

Brief Description of the Steps.

This description reconstructs the research process used to coin the pattern name in German. It was similar but not the same as the English- language versions. You will therefore find the German pattern names in several iterations along with their respective English translations. The starting point for the German and the English process, however, was the same. We, as authors, deduced that the pattern would be:

GEMEINSAMEN ZWECK & GEMEINSAME WERTE ERKLÄREN |

DECLARE SHARED PURPOSE & VALUES

and then we went on for several rounds of testing, correction, and adaptation.

 

  1. Describe the problem: Identifying the roles of common purposes and
  2. Derive a pattern name (first iteration, in this case by deduction). The goal is for the name to express that common purposes and values should be clear when people common:

DECLARE SHARED PURPOSE & VALUES

  1. Embed the pattern name in the context; give reasons for it, using examples in order to bring to mind its practical relevance; prepare a textual description and send it to experts (test readers) and inter- Be alert to any dissonant feedback among participants in the process, and look for consensus about the pattern name.
  2. Conduct semi-structured telephone interview with a social scientist and commons practitioner, George E. on December 4, 2017. When a conflict arises in the experience of the interviewee, common pur- poses and values cannot be presupposed. Also, for common action to work, it is not decisive that such purposes exist or are It is a social fact that any commons has to deal with a diversity of per- spectives and values. People may share motivations and reasons for coming together, but we cannot presume any long-term shared pur- poses and values. As the interviewee put it: “We may assume specific short-term goals or purposes. For example, collecting signatures for a petition […] before the second week of February. But these ‘goals’ or ‘purposes’ are not ends in themselves. We have motives, compel- ling forces pushing us in a certain direction that we can express those ‘motives’ as reasons. Instead of asking ‘What for?’ we ask ‘Why?’”
  3. Authors jointly reflect to derive the pattern name (a second iteration) Vielfalt für Commons-Zwecke aufgreifen

BRING DIVERSITY INTO SHARED PURPOSE

  1. Discuss with an expert and reflect on the wording (a third iteration of pattern name).

VIELFALT ZU COMMONS-ZWECKEN NUTZEN
USING DIVERSITY FOR COMMONS PURPOSES

  1. Discuss with another expert (June 15, 2018) and resonance

A conflict arises. This version of the pattern name “doesn’t feel right” or doesn’t get to the heart of what needs to be expressed (a fourth iteration of pattern name).

VIELFALT ZUM GEMEINSAMEN VERWEBEN
INTERWEAVE DIVERSITY TO FORM WHAT IS COMMON

  1. Review of all pattern names by an expert/social scientist (March 26, 2018)

There is feedback on other patterns, but not this one. However, step 7 points to the fact that another round of review is needed.

  1. Collective reflection by participants in the summer school, late June 2018, about resonance of the pattern Group discussion with practitioners and theoreticians; inductive elements are strengthened (fifth iteration of pattern name).

SICH IN VIELFALT GEMEINSAM AUSRICHTEN BRING
DIVERSITY INTO SHARED PURPOSE

This fifth version of the pattern name corresponds to the knowledge and experiences brought forward in the various steps and feedback loops and feels right. The pattern name is published (cf. Chapter 5).

The processes for identifying patterns were similar in all cases. The steps and the procedures for gaining insight are shown once again in the following diagram. Let us review the procedure for the pattern Bring Diversity into Shared Purpose as an example:

 

Validation and Procedure for Deriving the Pattern

When people identify patterns through this process, they usually assess the accuracy and validity of the pattern name subjectively since “some are more true, more profound, more certain than others,” according to Christopher Alexander and his colleagues.11 They sought to identify the “more true” patterns by assigning two, one, or no asterisks to each pattern, indicating a ranking of likely success in identifying whether a solution names “a true invariant.” Using this process, we undertook an assessment of the pattern names identified in Chapters 4–6. You will find the result in the next table. In the case of a pattern name without an asterisk (see first column), we believe that we found something that, as Alexander put it, “summarizes a property common to all possible ways of solving the stated problem.” That means it is basically impossible to solve the stated problem properly without “shaping the environ- ment in one way” or another according to the respective pattern (ibid., emphasis in the original).

In the case of patterns with only one asterisk, we assume, with Alexander, “that we have made some progress towards identifying such an invariant: but that with careful work it will certainly be possible to improve on the solution.” (ibid., xiv). Patterns with two asterisks signify that further examination is recommended in order to improve the pattern. The second column indicates most important procedures for deriving the patterns as well as the abstract concepts from which the patterns were deduced (in those cases where deduction was the primary methodology).

 

The Research Process

Finally, a flow chart shows the decisions that had to be made during the research process. It begins with the identification of a recur- ring problem in a commons context and ends with an evaluation as described just above. This flowchart was prepared, once more, for the example Bring Diversity into Shared Purpose, yet its approach applies to all patterns.

Each step was documented promptly and in various forms: as com- plete documentation of workshop discussions, individual documentation of workshop results including formal notation of the patterns, documentation of the interviews (on file with the authors), and notes from workshops, expert discussions, and editorial discussions.

From an Understanding of Being to Methods

As we can see from this explanation, the entire procedure of pattern mining has a theoretical foundation that incorporates and reflects a relational and procedural ontology. The methodology therefore takes into account a phenomenon’s relationship to its context and its concrete existence in actual lifeworlds. The methodology is also open ended and adaptable, thereby enabling individual and collective self-reflection about its accuracy and further revision.

  • Onto-Epistemology: Differentiated relational processes, evolutionary epistemology of living, generative processes
  • Theories: Commons / pattern theory
  • Methodology: pattern mining / methodological holism
  • Methods: patterns workshops, semistructured interviews, peer review, “resonance test,” conversations with experts, collective reflection
  • Results: Patterns of Commoning

This methodology also suggests that patterns are not like Lego bricks that fit together only in predetermined ways. The ways to combine individual elements into successful solutions are not prestructured. That is why creative combinations of ideas can bring about new results that were not part of the individual solutions.

On Working with Patterns

The process of coining patterns enables one to discern order in the diversity of commoning processes, thus identifying the essential dynamics of commoning. It also provides a shared vocabulary and methodology, thereby enabling commoners to create that order. This is why linking patterns and commons is so fruitful for researchers and others in advancing both theory and practice. Practitioners can use patterns to:

  • find a vocabulary and philosophical rationale for the collaborations they have been doing all along
  • structure processes of self-reflection and identify their own strengths and weaknesses
  • take up good ideas and use them to solve their own problems — in other words, apply patterns in a form adapted to their own context
  • develop specific patterns tailored to their own context

 

Researchers can also use patterns to:

  • review and then further develop them, in order to contribute to the conceptualization of commoning
  • design interviews and research questions for research in the field
  • apply all generic patterns together as a research

The result can enable researchers to identify and analyze social, institutional, and economic processes in a concrete context from a commons perspective, similar to the way in which Elinor Ostrom’s design principles have been used to compare institutional rules.

Silke Helfrich

Neudenau, February 4, 2019

Appendix B: Visual Grammar for the Pattern Illustrations

Visual Grammar

  • Each illustration contains two layers of information.
  • The first layer is the sphere around which the dots and squares move,
    representing the context of commoning.
  • The dynamic layer contains the dots and squares that wrap around
    or move through the sphere, representing the subject/agent and
    predicate/action.

Layer 1: Sphere

Action takes place inside, between, and around one or more semitrans- parent spheres.

Visual Grammar / Layer 1: SphereOur sphere is the commons, shaped and represented by a dynamic texture of dots and squares: a diversity of realities, commoners par- ticipating in interdependent relationships with the world outside the commons.

Commons

  • “They are COMPLEX, ADAPTIVE, LIVING PROCESSES that gen- erate wealth and meet people’s needs.”
  • In contrast, the capitalist system (or its elements) is represented by squares without hue, gradient or texture.

Visual Grammar / Commons


Commoning

Visual Grammar / Commoning - Inside / Outside

Inside

  • People devising and enacting situation- specific systems of PROVISIONING and PEER GOVERNANCE
  • Within a single commons
  • Local

Outside

  • People, things, or ideas inter- acting with the outside (e.g., the market system)
  • Among various commons
  • Global / network / federation

The sphere and the dot are abstract representations of the individual and the commons. Both are dynamic (non-static) and represented as circular. Both exist in (relational) singularity and plurality.

’I am because we are and, since we are, therefore I am.’
The individual is part of a ‘we’ — and in fact, of many ‘we’s’. The two are deeply intertwined.”

FREE, FAIR & ALIVE — Visual Grammar / Layer 1: Commoning


Layer 2: Dots and Squares, Flows and Areas

Commoners

“An identity and social role that people acquire as they practice COMMONING.”

Communion

“The process through which COMMONERS participate in interdepen- dent relationships with the more than human world.”

Visual Grammar / Layer2: Communion - Individuals / Commoners


Dots and squares come together as flows and areas, suggesting spaces inside and outside the spheres.

Visual Grammar / Layer2


Flows of dots and squares represent connections, relations, directions, concrete actions, and spaces. Flows diffuse into wider areas.

Visual Grammar / Layer2

Areas of dots and squares wrap around or move through the sphere, creating dynamic shapes.


Visual Grammar — Size = diverse realities

Size = diverse realities

The size of the elements expresses different realities. Dots and squares, flows and areas behave in different manners.

Visual Grammar — Density = power

Density = power

Density is achieved by increasing the volume of the elements, overlap- ping and reducing the space between them.

Visual Grammar — Movement/shift = aliveness

Movement/shift = aliveness

“Comets” = direction. Direction is achieved through flows of dots pro- gressively decreasing in size. The “head” of the “comet” is formed by larger dots and higher density.

Visual Grammar — Organic vs. ordered configurations = Free vs. ruled activities/relations

Organic vs. ordered configurations = Free vs. ruled activities/relations


All of these elements graphically depict relational dynamics.

“Since each is constantly evolving and affected by multiple influences, the world has no singular definition or representation … It [is] a pluriverse — a diversity of living, dynamic social organisms that are conjoined by our common humanity and interdependence on other life-forms and the Earth.”


Visual Grammar — Relational Dynamics

***

Types of relational dynamics expressed by patterns and their graphic
translation

Visual Grammar — Relational Dynamics

Convergent dynamics are expressed through spiral configurations.

Visual Grammar — Relational Dynamics

Analysis/reflection dynamics are expressed through concentric circles/ eye configurations.

Visual Grammar — Relational Dynamics

Making together and provisioning dynamics are expressed through braided configurations.

Visual Grammar — Relational Dynamics

Sharing/dividing-up dynamics are expressed through wave configura- tions.

Visual Grammar — Relational Dynamics

Dynamics related to love (trust, care …) are expressed through concave configurations (as a nesting/nurturing reference).

 

 


Mercè M. Tarrés, from an initial graphic proposal suggested by Frederica
Di Pietri and Chiara Rovescala
Barcelona, Spain January 2019
N.B. All images © Mercè M. Tarrés, 2019, licensed under a Peer Production License (https://wiki.p2pfoundation.net/Peer_Production_ License).

Appendix C: Commons and Commoning Tools Mentioned in This Book

Acequias (Mexico, American Southwest). Community-based water irrigation systems in Mexico, New Mexico, and Colorado. pp. 105 and 194.

Artabana (Switzerland, Germany, Austria). A federation of community-based health insurance projects that is a kind of commons-public partnership. pp. 160–161.

Atelier Paysan (France, worldwide). A French-language group of engineers, farmers, and others who build convivial tools and open source machinery for small-scale farming. p. 176.

Bangla Pesa (Kenya). A neighborhood-owned and -controlled currency in Kenya, part of the larger Sarafu Credit system. p. 161

Bisses du Valais (Switzerland). A centuries-old network of canals in the Swiss Alps, managed as a commons, which brings water from the mountains to farmers’ fields. p. 128.

Buurtzorg (Netherlands and worldwide). A peer-run organization that provides nursing homecare in a neighborhood scale. p. 20–21.

Cecosesola (Venezuela). An “omni-commons” federation of about thirty urban and rural cooperatives in the state of Lara, providing food, care, transportation, and communal burial services to hundreds of thousands of people. pp. 185–187.

Charters for Commoning. Documents created by people to constitute a commons by setting forth core goals, practices, and principles that will guide the group. pp. 319–323.

CoBudget (internet). A collaborative platform by which members of a group can keep track of a shared budget and allocate funds among proposals made. p. 129.

Commons-public partnerships. Agreements initiated by commoners in cooperation with state bodies to work together on specific problems over the long term. pp. 333–344.

Community currencies (worldwide). The Bangla Pesa and Lida Pesa, two neighborhood currencies in Kenya, are among six thousand alter- native currencies worldwide. p. 161.

Community Land Trust (USA, Canada). An organizational form that allows a trust to acquire land and take it off the market in perpetuity, thereby reducing the costs of housing and small enterprises. p. 159.

Community Supported Agriculture (CSA) (worldwide). A form of collective farming in which families share the risks of production with farmers by buying shares of the harvest at the beginning of the growing season. pp. 22–24. See also Solidarische Landwirtschaft (Germany), p. 202, and Teikei, p. 23.

Community Supported Industry. An expansion of the CSA model that aims to strengthen regional economics by replacing imported goods with ones produced by local businesses that provide living wages and employ sustainable manufacturing processes. p. 23.

Cosmo-local Production Projects (worldwide). Collaborative efforts based on open source philosophy that share designs and knowledge globally and produce locally. Examples: Open Desk, p. 176, Open Building Institute, p. 196, Open SPIM, p. 196; Wikispeed, p. 197.

Creative Commons Licenses (worldwide). A suite of no-cost licenses that copyright holders may use to make their creative works and informa- tion legally available for copying, sharing, and re-use at no cost. p. 259. Crowdfunding. A popular form of collaborative financing of com- mons projects, as in Goteo. pp. 159–160.

Data Commons for a Free, Fair, and Sustainable World. A commons charter for programmers dedicated to building shareable mapping databases. p. 320.

Drugs for Neglected Diseases Initiative (DNDi) (worldwide). A col- laborative project for needs-based drug research and development that works with governments, research institutes, and communities affected by disease. pp. 341–343.

EnCommuns (France). A commons-based network of database pro- grammers. pp. 164–165.

Enspiral (New Zealand and worldwide). A networked guild of hun- dreds of social entrepreneurs and activists that has built open source platforms such as Loomio and CoBudget, and experiments with new forms of peer governance. pp. 105 and 129.

Fab Labs (worldwide). Open workshops in which scientists, engineers, digital artists, and amateurs use computer tools to experiment and pro- duce prototype processes and machines. pp. 168–169.

Federated Wiki (internet). A network of creators whose content on personal wikis can be easily and legally shared with other federated wiki users, avoiding the editorial and interpersonal problems of curating centralized wikis. pp. 246–252.

Free/Libre and Open Source Software (FLOSS). Software that can be freely shared, copied, and modified because of licenses such as the GPL (see below). “Free/Libre” does not refer to price but to a philosophical commitment to freedom. “Open source” is focused on practical bene- fits. pp. 80 and 258–259.

Freifunk (Germany). A network of free Wi-Fi access points in over four hundred communities. p. 311.

General Public License (GPL). A standard license that the copyright holders of software programs can use to authorize the sharing, copying, and modification of their programs. pp. 258–259.

GNU/Linus (internet). The computer operating system developed by a commons of programmers associated with Linux Torvalds’ adaptation of Unix and free software pioneer Richard Stallman’s GNU programs. pp. 80 and 90.

Goteo (Spain, Europe, and Latin America). A crowdfunding platform dedicated to the commons that has raised more than 7.3 million euros for more than 900 commons projects (2018). pp. 159–160.

Guerrilla Media Collective (worldwide). A socially minded group of translators, designers, and media workers. p. 165.

guifi.net (Catalonia). A commons-based Wifi infrastructure providing internet access to tens of thousands of people. pp. 24–25.

Hackerspaces (worldwide). Physical spaces in which hackers of all types meet, co-learn, and work together on various projects as a loose peer-organized network. p. 304.

Haenyeo (South Korea). An integenerational community of women divers who combine diving skills, spiritual traditions, and community commitment in harvesting shellfish off the island of Jeju. p. 128.

Helsinki Timeback (Finland). A timebank that enables more than three thousand members to exchange their skills and services. p. 2.

Iriaiken (Japan). A traditional philosophy (iriai) and practice of commoning in Japan that refers to collective ownership of nonarable areas such as mountains, forests, marshes, and offshore fisheries. pp. 266–273.

King of the Meadows (Netherlands and adjacent countries). A Dutch commons project to steward biodiversity connected with cultural her- itage. p. 308.

Lake District (Scotland/UK). A commons of grazing rights for sheep that relies on high plots of grassland shared by many farmers. p. 147. Lida Pesa (Kenya). A neighborhood-owned and -controlled currency in Kenya, part of the larger Sarafu Credit system. p. 161.

Loomio (internet). A software platform designed by the Enspiral community to facilitate online deliberation and decision-making. pp. 138–139.

Mietshäuser Syndikat (Germany and Austria). A federation of around 140 rental housing buildings that have been removed from the real estate market, each of which is permanently affordable and peer-man- aged. pp. 252–257.

Minga (Andean countries). Well-organized mobilizations of friends and neighbors to tackle shared challenges such as harvesting food or fixing a road. p. 270.

Movimento Sem Terra, Brazilian Landless Rural Worker Movement (MST) (Brazil). A movement to redistribute land to rural workers for small-scale farming, which has created occupied land settlements for hundreds of thousands of families. p. 150.

NextCloud (Internet). A global open space community of program- mers developing shareable file hosting software. pp. 157–158.

Nidiaci Community Garden (Italy). A neighborhood-managed garden and playground in the heart of downtown Florence. pp. 207–209.

Oberallmeindkorporationen (Switzerland). Independent corpora- tions authorized by Swiss cantonal law for over 1,100 years to govern common lands; similar to the Iriaiken in Japan. p. 223.

Obştea (Romania). Traditional community-owned and -managed for- ests. p. 223.

Open Commons Linz (Austria). A project that provides free Wi-Fi hotspots, a “municipal cloud” available to all citizens, open data produced by government agencies, among other digital provisions. p. 311.

Open Educational Resources (OER). Books, essays, curricula, syl- labi, lesson plans, datasets, and other materials that can be freely used, shared, and modified. p. 202.

Open Prosthetics Project (USA). A network of users, designers, and funders dedicated to making public domain prosthetics available to anyone. p. 176.

Open Source Ecology (USA, worldwide). A global community of farmers designing and building non-proprietary, modular, and locally sourceable farm equipment using open source principles. p. 196.

Open Source Seed Initiative (USA, worldwide). A community of farmers and seed breeders committed to sharing seeds and derivative improvements as alternatives to proprietary seed. p. 265.

Open Source Seed License (Germany, Switzerland, international). A license that grants seed users the right to share breeding improvements if made available for public use and if follow-on users are required to do the same. p. 264.

OpenSPIM. An open source collaboration among scientists and engi- neers in building Selective Plane Illumination Microscopy (SPIM), a specialized technology used in biological research. p. 196.

Park Slope Food Coop (Brooklyn, New York). A large food cooper- ative started in 1973 that relies on unpaid, decommodified labor as a way to Pool & Share the benefits of a supermarket to more than 17,000 members. p. 238–241.

Peer Production License. A license that grants free use of licensed material to anyone belonging to the commons, except commercial users, who must pay. p. 402 #16.

Permaculture (worldwide). A integrated set of design principles for agri- cultural practices that reflect the holistic dynamics of ecosystems. p. 319. Potato Park (Peru). A sociolegal stewardship system for the biodi- versity of potatoes in lands north of Cusco, overseen by Indigenous Quechua people. p. 309.

Public Library of Science (Internet). A series of high-quality, peer reviewed open access journals on a variety of scientific topics, each available under Creative Commons licenses for free. p. 188.

Sarafu Credit System (Kenya). A network of neighborhood currencies in Kenya. p. 161. See also Bangla Pesa, Lida Pesa.

Sociocracy. A system of peer governance that seeks to secure maximum participation and transparency in group deliberation and decision making, chiefly by seeking consent, not consensus, for group deci- sions. pp. 140–141.

Sozialistische Selbsthilfe Mühlheim (SSM) (Germany). A self-or- ganized work and residential project dedicated to dignifying life for everyone, including the unskilled and mentally ill. p. 348.

Subak (Bali). An effective peasant-run system of irrigation for rice crops that synchronizes social and religious practices with planting and harvesting times. p. 137.

Teikei (Japan). The system of community-supported agriculture in Japan. p. 23.

Terre de Liens (France). An organization that buys arable land to take it off the market permanently, hold it in trust, and make it available to farmers. p. 160.

Traditional Knowledge Digital Library (India, internet). A database assembled to document traditional medicinal knowledge and thereby thwart inappropriate international patents. p. 261.

Transition Town Movement (worldwide). A movement of pragmati- cally minded people seeking to build more resilient local provisioning systems in anticipation of the problems that Peak Oil and climate breakdown will bring. pp. 109 and 193.

Unitierra, or Universidad de la Tierra en Oaxaca (Mexico). A de-institutionalized university created by commons for commoners. pp. 126–127.

Water management commons (Zimbabwe). A cooperative water system in the Nkayi District in western Zimbabwe. p. 147.

Wikihouse (UK, worldwide). A community of architects, designers, and others who share designs for houses and the means to build them, with the help of eleven chapters around the world. p. 21–22.

Wikipedia (internet). The collaborative web encyclopedia that has about 72,000 active contributors working on more than 48 million articles in 302 languages. p. 246.

Wikispeed (internet, distributed locations). The global community of engineers designing open source motor vehicles such as racing cars, taxicabs, and mail delivery vehicles. p. 197.

Zanjeras (Philippines). A system of commons-based irrigation that uses social means to assure fair allocations of water and respect for community rules. p. 147.

 

Readers can find additional profiles of commons in Bollier and Helfrich, Patterns of Commoning, at www.patternsofcommoning.org.

Appendix D: Elinor Ostrom’s Eight Design Principles for Successful Commons

The late Professor Elinor Ostrom identified eight key design principles for successful commons, which she set forth in her book, Governing the Commons: The Evolution of Institutions for Collective Action (1990).

 

1. Clearly defined boundaries

Individuals or households who have rights to withdraw resource units from the common-pool resource (CPR) must be clearly defined, as must the boundaries of the CPR itself.

 

2. Congruence between appropriation and provision rules and local conditions

Appropriation rules restricting time, place, technology, and/or quan- tity of resource units are related to local conditions and to provision rules requiring labor, material, and/or money.

 

3. Collective-choice arrangements

Most individuals affected by the operational rules can participate in modifying the operational rules.

 

4. Monitoring

Monitors, who actively audit CPR conditions and appropri- ator behavior, are accountable to the appropriators or are the appropriators.

 

5. Graduated sanctions

Appropriators who violate operational rules are likely to be assessed graduated sanctions (depending on the seriousness and context of the offense) by other appropriators, by officials accountable to these appropriators, or both.

 

6. Conflict resolution mechanisms.

Appropriators and their officials have rapid access to low-cost local arenas to resolve conflicts among appropriators or between appro- priators and officials.

 

7. Minimal recognition of rights to organize

The rights of appropriators to devise their own institutions are not challenged by external governmental authorities.

 

For CPRs that are parts of larger systems:

8. Nested enterprises

Appropriation, provision, monitoring, enforcement, conflict reso- lution and governance activities, are organized in multiple layers of nested enterprises.

Notes

Introduction

  1. George Monbiot, “Don’t Let the Rich Get Even Richer on the Assets We All Share,” The Guardian, September 27, theguardian.com/ commentisfree/2017/sep/27/rich-assets-resources-prosperity-commons- george-monbiot

Chapter 1

  1. Michael Tomasello, Why We Cooperate, MIT Press, 2009, p.4. See also Tomasello lectures, “What Makes Us Human?” youtube.com/ watch?v=9vuI34zyjqU and “What Makes Human Beings Unique?” com/watch?v=RQiINQiAn4o
  2. Samuel Bowles and Herbert Gintis, The Cooperative Species: Human Reciprocity and Its Evolution, Princeton University Press, 2011. Another useful book on social cooperation is Richard Sennett’s Together: The Rituals, Pleasures and Politics of Cooperation, Yale University Press,
  3. Garrett Hardin, “The Tragedy of the ” Science vol. 162, no. 3859, December 1968, pp. 1243–5.
  4. Lewis Hyde, Common as Air: Revolution, Art and Ownership, Farrar, Straus and Giroux, 2010, p.
  5. Michael Kimmelman, “Refugee Camp for Syrians in Jordan Evolves as a Do-It-Yourself City,” New York Times, July 4, nytimes.com/ 2014/07/05/world/middleeast/zaatari-refugee-camp-in-jordan-evolves- as-a-do-it-yourself-city.html
  6. buurtzorg.com
  7. Ernst & Young, “Business Case, Buurtzorg Nederland,” 2009. transitie nl/files/maatschappelijke%20business%20case%20buurtzorg. pdf
  8. “Home Care by Self-Governing Nursing Teams: The Netherlands’ Buurtzorg Model,” The Commonwealth Fund, May 29, commonwealthfund.org/publications/case-studies/2015/may/home-care- nursing-teams-netherlands
  9. A good overview of literature assessing Buurtzorg can be found in Harri Kaloudis, “A First Attempt at a Systematic Overview of the Public Record in English on Buurtzorg Nederland (Part A – Buurtzorg’s Performance,” August 25, 2016. medium.com/@Harri_Kaloudis/a-first- attempt-at-a-systematic-overview-of-the-public-record-on-buurtzorg- nederland-part-a-ff92e06e673d
  10. See KPMG International “Value walks: Successful habits for improving workforce motivation and productivity,” publicworld.co.uk/wp- content/uploads/2015/10/kpmg-buurtzorg.pdf
  11. nl/files/maatschappelijke%20business%20case%20 buurtzorg.pdf
  12. Alastair Parvin, “Architecture for the People by the People,” TED Talk, May 23, 2013. com/watch?v=Mlt6kaNjoeI
  13. Ivan Illich, Tools for Conviviality, Harper & Row, 1973, 23.
  14. wikipedia.org/wiki/Teikei
  15. Dan Gillmor, “Forget Here’s the DIY Approach to Internet Access,” Wired, July 20, 2016. wired.com/2016/07/forget-comcast-heres- the-diy-approach-to-internet-access
  16. Ibid
  17. Andreas Weber, Enlivenment: Towards a Fundamental Shift in the Concepts of Nature, Culture and Politics, Heinrich Böll Foundation, Heinrich Böll Foundation, 2013. boell.de/en/2013/02/01/enlivenment-towards- fundamental-shift-concepts-nature-culture-and-politics
  18. Christopher Alexander, The Nature of Order: An Essay on the Art of Building and the Nature of the Universe, Books 1–4, Center for Environmental Structure, 2002-2012.

 

Chapter 2

  1. Nancy Pick, Curious Footprints: Professor Hitchcock’s Dinosaur Tracks & Other Natural History Treasures at Amherst College, Amherst College Press, 2006, 2.
  2. This quotation is often attributed to Judge Oliver Wendell Holmes, , but also to others: quoteinvestigator.com/2012/04/13/taxes-civilize
  3. Thurman Arnold, The Folklore of Capitalism, Yale University Press, 1937, 118.
  4. See, e.g., Elisabeth Wehling: Politisches Framing. Wie eine Nation sich ihr Denken einredet — und daraus Politik macht, Köln, 2016, 191: Frames haben einen ideologisch selektiven Charakter. See also George Lakoff, Moral Politics: How Liberals and Conservatives Think, University of Chicago Press, 2002, and Don’t Think of an Elephant: Know Your Values and Frame the Debate, Chelsea Green Publishing, 2014.
  5. John Maynard Keynes, The General Theory of Employment, Interest and Money, Reprint edition, Prometheus Books, 1997, p. viii.
  6. P. ftompson, Customs in Common, Penguin Books, 1993, p. 159.
  7. Uskali Mäki, The Economic World View: Studies in the Ontology of Economics, Cambridge University Press, 2001).
  8. Margaret Stout, “Competing Ontologies: A Primer for Public Administration,” Public Administration Review, 72(3), May/June 2012, 388–398.
  9. Feminist political theorists such as Carole Pateman, in her book The Sexual Contract (1988), have noted that the very idea of a social contract reflects patriarchal norms, such as the individual as autonomous, the supposed equality of everyone to bargain for a fair contract, the very idea of a contract as advancing freedom, and the supposed separateness and inferiority of the private
  10. An excellent summary of the evolution of Western scientific and legal thought, and the implications of these for the commons, can be found in Fritjof Capra and Ugo Mattei, The Ecology of Law: Toward a Legal System in Tune with Nature and Community, Berrett-Koehler, 2015.
  11. Carl Schmitt in Political Theology: Four Chapters on the Concept of Sovereignty, MIT Press, 1921/1985, 36: “All significant concepts of the modern theory of the state are secularized theological concepts, not only because of their historical development, in which they were transferred from theology to the theory of the state, whereby, for example, the omnipotent God became the omnipotent law-giver, but also because of their systematic structure.” See medium.com/@csreader/ sovereignty-and-the-miracle-ce4a4259c207
  12. Stout, “Competing Ontologies,” p. 393.
  13. James Buchanan, The Economics and the Ethics of Constitutional Order, University of Michigan Press, 1991, p. 14.
  14. Andreas Karitzis, “The Decline of Liberal Politics,” in Anna Grear and David Bollier, editors, The Great Awakening, Punctum Press,
  15. Arturo Escobar, Designs for the Pluriverse: Radical Interdependence, Autonomy, and the Making of Worlds, Duke University Press,
  16. Stout, “Competing Ontologies,” p.
  17. Sam Lavigne, “Taxonomy of Humans According to Twitter,” The New Inquiry, July 7, 2017. thenewinquiry.com/taxonomy-of-humans- according-to-twitter
  18. Cathy O’Neil, Weapons of Math Destruction: How Big Data Increases Inequality and Threatens Democracy, Crown,
  19. Brian Massumi, Ontopower: War, Powers and the State of Perception, Duke University Press,
  20. Anne Salmond, “The Fountain of Fish: Ontological Collisions at Sea,” in Bollier and Helfrich, Patterns of Commoning, Off the Commons Books, 2015, pp. 309–329. patternsofcommoning.org/the-fountain-of- fish-ontological-collisions-at-sea
  21. Andrea J. Nightingale, “Commons and Alternative Rationalities: Subjectivity, Emotion and the (Non)rational Commons,” in Bollier and Helfrich, Patterns of Commoning, 297–308. patternsofcommoning. org/uncategorized/commons-and-alternative-rationalities-subjectivity- emotion-and-the-nonrational-commons
  22. A metaphor used by Ludwig Wittgenstein when referring to
  23. See, g., Vijaya Nagarajan, “On the Multiple Languages of the Commons: A Theoretical View,” Worldviews 21, 2017, pp. 41–60.
  24. Marilyn Strathern, The Gender of the Gift, University of California Press, 1988, 13. We are indebted to Lewis Hyde for calling to our attention the work of Strathern, Marriott, and LiPuma.
  25. Strathern, p.340
  26. Strathern, p.165
  27. Martha Woodmansee and Peter Jaszi, “The Law of Texts: Copyright and the Academia,” College English, 57, no. 7, November 1995, p. 769, cited in Lewis Hyde, Common as Air, Farrar, Straus Giroux, 2010, pp. 177–178.
  28. John Swansburg, “The Self-Made Man: The Story of America’s most pliable, pernicious, irrepressible myth,” Slate, September 29, slate.com/articles/news_and_politics/history/2014/09/the_self_made_ man_history_of_a_myth_from_ben_franklin_to_andrew_carnegie.html
  29. ftomas Widlok, Anthropology and the Economic of Sharing, Routledge, 2016, p.
  30. Ecofeminist philosophers such as Donna Haraway and Val Plumwood, among others, have challenged the idea of the autonomous individual, emphasizing the deep interdependencies between humans and nature as well as situated Plumwood writes: “To the extent that we hyper- separate ourselves from nature and reduce it conceptually in order to justify domination, we not only lose the ability to empathize and to see the non- human sphere in ethical terms, but also get a false sense of our own character and location that includes an illusory sense of autonomy.” Environmental Culture: The Ecological Crisis of Reason, Routledge, 2002, p. 9.
  31. See also Mike Telschow, Townships and the Spirit of Ubuntu, Clifton Publications,
  32. John Mbeti, African Religions and Philosophies, Doubleday, 1970, 141.
  33. Author Pagan Kennedy writes: “According to ftomas Frieden, the former director of the U.S. Centers for Disease Control and Prevention, ‘since 1900, the average life span in the United States has increased by more than 30 years; 25 years of this gain have been attributed to public health advances.’ That’s why we should all fight for other people’s health. Your decisions can affect when I die, and vice versa.” New York Times, March 11, 2018. nytimes.com/2018/03/09/opinion/sunday/longevity- pritikin-atkins.html?rref=collection%2Fsectioncollection%2Fsunday
  34. Rabindranath Tagore, The Religion of Man, Martino Fine Books, 2013,
  35. Martin Buber, I and Thou, Touchstone,
  36. Martin Luther King, , Letter from a Birmingham Jail,” April 16, 1963. web.cn.edu/kwheeler/document/Letter_Birmingham_Jail.pdf
  37. Rachel Louise Carson, “Undersea,” The Atlantic, September 1937, 55-67, https://www.researchgate.net/publication/309354897_ Undersea_-_Rachel_Carson.
  38. See g., Massimo De Angelis, Omnia Sunt Communia, Zed Books, 2017; Daniel Christian Wahl, Designing Regenerative Cultures, Triarchy Press, 2016; and Wolfgang Hoeschele, Wirtschaft neu erfinden: Grundlegung für ein Ökonomie der Lebensfülle, Oekom Verlag, 2017.
  39. Wesley Wildman, “An Introduction to Relational Ontology,” May 15, 2006. wesleywildman.com/wordpress/wp-content/uploads/docs/2010- Wildman-Introduction-to-Relational-Ontology-final-author-version- Polkinghorne-ed.pdf
  40. Eric Beinhocker, The Origin of Wealth: Evolution, Complexity and the Radical Remaking of Economics, Harvard University Press, 2006, pp. 167–168.
  41. This idea has a deep kinship with the concept of patterns developed by Christopher Alexander, as explained in Chapter
  42. Stuart Kauffman, The Origins of Order: Self-Organization and Selection in Evolution, Oxford University Press, See also Wikipedia entry, at en.wikipedia.org/wiki/Stuart_Kauffman
  43. The terms “self-organization” and “autopoiesis” may be problematic because they imply the autonomous agency of individuals, when in fact everything is embedded in larger contexts of interconnection and inter- That is why we use the term “peer governance” instead of “self-governance.” However, if one takes a cue from philosopher Donna Haraway in her book Staying with the Trouble, autopoiesis is comple- mented by sympoiesis (“becoming-with”). The result is a generative friction between interactive and intra-active beings.
  44. See, e.g., Terrence Deacon, Incomplete Nature: How Mind Emerged from Matter, W.W. Norton, 2012; summary at en.wikipedia.org/wiki/ Incomplete_Nature. See also Andreas Weber, Biology of Wonder: Aliveness, Feeling and the Metamorphosis of Science, New Society Publishing, 2016.
  45. Deacon, p. 310.
  46. Kate Raworth, Doughnut Economics: Seven Ways to Think Like a 21st Century Economist, Chelsea Green Publishing,
  47. Andreas Weber, Matter and Desire: An Erotic Ecology, Chelsea Green Publishing, 2017, p.
  48. Weber, Matter and Desire, p.
  49. Stacey Kerr, “ftree-Minute Theory: What is Intra-Action?” November 19, 2014. com/watch?v=v0SnstJoEec

 

Chapter 3

    1. Frank Seifart, “The Structure and Use of Shape-Based Noun Classes in Miraña [Northwest Amazon],” Phd Thesis, 2005. pubman.mpdl. de/pubman/item/escidoc:402010:3/component/escidoc:402009/ mirana_seifart2005_s.pdf
    2. David Bollier, “The Rise of Netpolitik: How the Internet is Changing International Politics and Diplomacy,” Aspen Institute Communications and Society Program, 2003, 27–28. bollier.org/rise-netpolitik-how-in- ternet-changing-international-politics-and-diplomacy-2003
    3. ftomas Kuhn, The Structure of Scientific Revolutions, Chicago, Illinois, University of Chicago Press, fourth edition, 1962/2012.
    4. Ludwik Fleck, Genesis and Development of a Scientific Fact, University of Chicago Press, 1935/1979, p. 28
    5. Fleck, p. 27.
    6. Fleck, pp. 38–39.
    7. See the seminal work of Gary Becker in Human Capital: A Theoretical and Empirical Analysis, with Special Reference to Education, 3rd edition, University of Chicago Press, 1964/1993.
    8. Wibke Bergemann, “Last Words: What We Lose When a Language Dies,” (German: Letzte worte Was wir verlieren, wenn eine Sprache stirbt), May 1, 2018. deutschlandfunk.de/letzte-worte-was-wir-verlieren-wenn- eine-sprache-stirbt.740.de.html?dram:article_id=416634
    9. Robert Macfarlane, Landmarks, Penguin Books, 2015, 39.
    10. Macfarlane, p. 311
    11. Macfarlane, p. 18.
    12. Macfarlane, p. 20.
    13. Jonathan Rowe, “It’s All in a Name,” January 26, jonathanrowe. org/its-all-in-a-name
    14. Daniel Nettle and Suzanne Romaine, Vanishing Voices: The Extinction of the World’s Languages, Oxford University Press,
    15. Tim Dee, “Naming Names,” Caught by the River, June 24, caught- bytheriver.net/2014/06/naming-names-tim-dee-robert-macfarlane/ cited by Macfarlane, p. 24.
    16. See, g., George Lakoff, Moral Politics: How Liberals and Conservatives Think, 3rd edition, University of Chicago Press, 2016; Lakoff and Mark Johnson, Metaphors We Live By, University of Chicago Press, 2003; Lakoff, The All New Don’t Think of an Elephant: Know Your Values and Frame the Debate, Chelsea Green Publishing, 2014.
    17. Jeremy Lent, The Patterning Instinct: A Cultural History of Humanity’s Search for Meaning, Prometheus Books, 2017, 277–292.
    18. Elisabeth Wehling, Politisches Framing, 84–85.
    19. Ludwik Fleck, The Genesis and Development of a Scientific Fact, 84.
    20. Raymond Williams, Keywords: A Vocabulary of Culture and Society, Fontana, 1976.
    21. John Patrick Leary, “Keywords for the Age of Austerity: Innovation,” February 27, 2014. jpleary.tumblr.com/post/78022307136/keywords- for-the-age-of-austerity-innovation
    22. Kate Reed Petty, “Is It Time to Retire the Word ’Citizen’?” Los Angeles Review of Books, April 22, 2017. blog.lareviewofbooks.org/essays/ time-retire-word-citizen/
    23. Wolfgang Sachs, “Development: The Rise and Decline of an Ideal” (article for the Encyclopedia of Global Environmental Change), Wuppertal Paper 108, Wuppertal Institute for Climate, Environment and Energy, August 2000. epub.wupperinst.org/frontdoor/deliver/index/docId/10 78/file/WP108.pdf
    24. Miki Kashtan, Reweaving Our Human Fabric: Working Together to Create a Nonviolent Future, Fearless Heart Publications, 2015, 379.
    25. Kashtan, p. 181.
    26. org/sociocracy
    27. Wikipedia entry, “Holacracy.” wikipedia.org/wiki/Holacracy
    28. Otto Scharmer, The Essentials of Theory U.: Core Principles and Applications, Berrett-Koehler, 2018.
    29. See entry on “Scale” in David Fleming, Lean Logic: A Dictionary for the Future and How to Survive It, Chelsea Green Publishers, 2017, 412–414.
    30. See entries for “Intermediate Economy,” “Regrettable Necessities,” and “Intensification Paradox,” in Fleming, Lean Logic, 224–227, pp. 389–391, and pp. 219–220.
    31. From ftomas Lomée’s installation at the University of Ghent in soli- darity with the Climate Summit in Paris, December arthistory teachingresources.org.
    32. Alan Rosenblith,“Scarcity Isan Illusion, No Reality,” September 30, alanrosenblith.blogspot.com/2010/09/scarcity-is-illusion-no-really. html
    33. James Suzman, Affluence Without Abundance: The Disappearing World of the Bushmen, Bloomsbury,
    34. Arturo Escobar, “Commons in the Pluriverse,” in Bollier and Helfrich, edi- tors, Patterns of Commoning, Off the Common Books, 2015, 348–360. patternsofcommoning.org/commons-in-the-pluriverse. See also Escobar, Designs for the Pluriverse: Radical Interdependence, Autonomy, and the Making of Worlds, Duke University Press, 2018.
    35. The Directory of Open Access Journals listed 13,154 open access jour- nals on May 9, 2019, containing more than 9 million articles. doaj. org
    36. org/use-remix
    37. The danger of focusing on openness and not commoning can be seen in the clever commercial strategies of certain academic publishers such as Elsevier and They often allow the publication of scholarly arti- cles under Creative Commons licenses, but only after charging authors exorbitant upfront author fees or subscription rates. This is a degraded form of open access that exploits academic researchers as a way to maximize private profits without empowering them as commoners. Commons-based publishing, by contrast, seeks to minimize costs to all participants, maximize the benefits of no-cost/low-cost sharing, and therefore allow information to be widely shared.
    38. A 2017 book by Paul Stacey and Sarah Hinchliff Pearson, Made With Creative Commons, examines diverse types of creative works that bear Creative Commons licenses and are successfully sold in the market- place: org/use-remix/made-with-climate-change
    39. Peter Barnes, Capitalism 0: Guide to Reclaiming the Commons, Berrett- Koehler, 2006.
    40. Dardot and Laval, Essai sur la révolution au XXIe siècle, 2015, p. 23. (“non seulement ce qui est ‘mis en commun,’ mais aussi et surtout ceux que ont des ‘charges en commun.’”).
    41. Lynn Margulis, “Symbiogenesis and Symbionticism,” in Margulis and
    42. Fester, Symbiosis as a Source of Evolutionary Innovation: Speculation and Morphogenesis, MIT Press, 1991, pp. 1–14.
    43. openstreetmap.org
    44. As cited by John M. Culkin, “A Schoolman’s Guide to Marshall McLuhan,” The Saturday Review, March 18, 1967, pp. 53 and 70.
    45. See, e.g., eu
    46. James Scott, Against the Grain: A Deep History of the Earliest States, Yale University Press, 2017).
    47. “The pure cost-based process is … implicitly a life-destroying process,” writes Christopher Alexander, because “it interferes with our freedom to do what is right.” Alexander, The Nature of Order, Book II, pp. 501– 502.
    48. Lewis Hyde, Common as Air, Farrar Straus Giroux, 2012, 35.

     

    Part II: Introduction

    1. John ftomas, “A Socio-Technical Pattern Language for Sustainability,” IBM T.C. Watson Research, Vancouver, 2011.
    2. Christopher Alexander, The Nature of Order, Book II, 176.
    3. wikipedia.org/wiki/Axiom
    4. For more on universal patterns of social interaction, see David West, “Patterns of Humanity,” Presentation at PurplSoc Conference, Krems
    5. A pattern has a formal, structured description — which we don’t use in this book — consisting of several elements: the pattern name, a descrip- tion of the context and problem, an illustration, an example, mention of positive and negative forces, and related patterns, among other Such structured descriptions vary according to the field of interest. But the first element of a full-fledged pattern description is always the same. It is the pattern name: the succinct expression of good solutions to a recurrent problem. In this book, we often use the word “pattern” as a shorthand for the formal pattern when in fact we are referring to the “pattern name.”
    6. For example (as we will see in coming chapters), the three patterns Pool & Share; Pool, Cap & Divide Up; and Pool, Cap & Mutualize that we describe in Chapter 6 each refers to the other and extends the Some patterns make existing tensions explicit, such as Keep Commons and Commerce Distinct and Trade with Price Sovereignty. Other patterns complement each other, such as Bring Diversity into Shared Purpose and Cultivate Shared Purpose and Value. The point is, there is no such thing as a standalone pattern.
    7. International Journal of the Commons, at org

     

    Chapter 4

    1. Pascal Gielen, “Introduction: There’s a Solution to the Crisis,” in Pascal Gielen, editor, No Culture, No Europe — On the Foundations of Politics, Antennae Valiz), 22.
    2. K. Gibson-Graham, The End of Capitalism (As We Knew It): A Feminist Critique of Political Economy, University of Minnesota Press, 1996/2006,
    3. xvi.
    4. Gielen, p. 14.
    5. Lewis Hyde, The Gift: Imagination and the Erotic Life of Property, Vintage Books, 1979, p.
    6. Elinor Ostrom, Governing the Commons: The Evolution of Institutions for Collective Action, Cambridge University Press, 1990, 44.
    7. Michael Polanyi, Personal Knowledge: Towards a Post-Critical Philosophy, University of Chicago Press, 1958; and The Tacit Dimension, University of Chicago Press, See also en.wikipedia.org/wiki/Tacit_knowledge
    8. Frank Fischer, Citizens, Experts and the Environment: The Politics of Local Knowledge, Duke University Press, 2000, back
    9. David Holmgren, Permaculture: Principles and Pathways to Sustainability, Holmgren Design Services, 2002.
    1. Suzman, Affluence Without Abundance, p.
    2. Kat Anderson, Taming the Wild: Native American Knowledge and the Management of California’s Natural Resources, University of California Press, 2002, p. xvi.
    3. Donna Haraway, “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective,” Feminist Studies 14(3), August 1988, pp. 575–599.
    4. Kat Anderson, p. xvi. This point is developed in a series of essays in Reclaiming Nature: Environmental Justice and Ecological Restoration, edited by James K. Boyce, Sunita Narain and Elizabeth A Stanton, Anthem Press, 2007.
    5. Elizabeth Malkin, “In Guatemala, People Living Off Forests Are Tasked with Protecting Them,” New York Times, November 25, nytimes. com/2015/11/26/world/americas/in-guatemala-people-living-off- forests-are-tasked-with-protecting-them.html
    6. Shrikrishna Upadhyay, “Community Based Forest and Livelihood Management in Nepal,” in The Wealth of the Commons, Levellers Press, 2013, 265–270. wealthofthecommons.org/essay/community-based- forest-and-livelihood-management-nepal
    7. Sim van der Ryn and Stuart Cowan, Ecological Design, Island Press,
    8. David Abram, The Spell of the Sensuous: Perception and Language in a More-than-Human World, Vintage,
    9. Andreas Weber, The Biology of Wonder: Aliveness, Feeling and the Metamorphosis of Science, New Society Publishers,
    10. Siddhartha Mukherjee, “The Invasion Equation,” The New Yorker, September 11, 2017, pp. 40–49. newyorker.com/magazine/2017/09/ 11/cancers-invasion-equation
    11. In his book Lean Logic, about an envisioned post-capitalist culture, David Fleming noted the importance of carnival: “Celebrations of music, dance, torchlight, mime, games, feast and folly have been central to the life of com- munity for all times other than those when the pretensions of large-scale civilization descended like a frost on public ” He cited the importance of enacting a “radical break” with “the normality of the working day,” the need to express “the animal spirit of the heart of the tamed, domesticated citizen,” and rituals of “sacrifice-and-succession” to symbolize the birth and renewal of the community despite the deaths of individuals in the commu- nity. David Fleming, Lean Logic, Chelsea Green Publishing, 2016, p. 30.

     

    Chapter 5

    1. Robert Ellickson, Order Without Law: How Neighbors Settle Disputes, Harvard University Press, 1994.
    2. In the Grimm’s fairy tale, Goldilocks, the little girl who walked into the ftree Bears’ house, rejected one bowl of porridge because it was “too hot,” the other was “too cold,” but the final one was “just ”
    3. Elinor Ostrom, Governing the Commons: The Evolution of Institutions of Collective Action, Cambridge University Press, 1990, 90.
    4. Christopher Alexander, The Nature of Order, Book II, 176–177.
    5. This account comes from economics journalist Christian Schubert of the Frankfurter Allgemeine Zeitung, September 26, 2013. faz.net/ aktuell/wirtschaft/wirtschaftswissen/3-prozent-defizitgrenze-wie-das- maastricht-kriterium-im-louvre-entstand-12591473.html
    6. Luxembourg, Estonia, and Sweden, which is outside the nzz. ch/wirtschaft/europaeische-waehrungsunion-fuenf-antworten-zum- maastricht-vertrag-ld.133407
    7. A designer of digital platforms, Simone Cicero, believes that online platforms will not succeed unless they provide people with “expanded opportunities to leverage their available potential (the assets and capa- bilities they have access to); respond to the continuous pressures they experience (in a techno-socially disrupted world); achieve their strategic goals; and provide them with relevant experience gains (easier, cheaper, faster ways to achieve their objectives …).” Simone Cicero, “Stories of Platform Design,” at platformdesigntoolkit.com
    8. The official name of Unitierra (University of the Earth) is Centro de Encuentros y Diálogos Interculturales, C.
    9. Interview with Gustavo Esteva, December 4,
    10. Jukka Peltokoski, Niklas Toivakainen, Tero Toivanen, and Ruby van der Wekken, “Helsinki Timebank: Currency as a Commons,” in David Bollier and Silke Helfrich, Patterns of Commoning, Off the Commons Books, 2015, p. 195–198. patternsofcommoning.org/ helsinki-timebank-currency-as-a-commons
    11. Eric Nanchen and Muriel Borgeat, “Bisse de Savièse: A Journey ftrough Time to the Irrigation System in Valais, Switzerland,” in Bollier and Silke, Patterns of Commoning, 61–64. patternsofcommoning.org/

     

     

    bisse-de-saviese-a-journey-through-time-to-the-irrigation-system-in- valais-switzerland

    1. unesco.org/en/RL/culture-of-jeju-haenyeo-women-divers-01068
    2. co
    3. Arthur Brock, “Cryptocurrencies are Dead,” Medium, September 15, medium.com/metacurrency-project/cryptocurrencies-are-dead- d4223154d783. See also Mike Hearn, “Why is Bitcoin Forking?” Medium, August 15, 2015. medium.com/faith-and-future/why-is- bitcoin-forking-d647312d22c1
    4. Joline Blais, “Indigenous Domain: Pilgrim, Permaculture and Perl,” Intelligent Agent, September 2006. researchgate.net/publication/2994 60968_Indigenous_Domain_Pilgrim_Permaculture_and_Perl
    5. Stefan Brunnhuber, Die Kunst der Transformation, Wie wir lernen, die Welt zu verändern, 2016, p. 56.
    6. In German, Komplexität müssen wir emotional aushalten können.
    7. Ostrom, Governing the Commons, pp. 93–94.
    8. Christopher Kelty, Two Bits: The Cultural Significance of Free Software, Duke University Press, 2008, p. 118.
    9. Ibid, p. 142.
    10. Lewis ftomas, The Lives of a Cell: Notes of a Biology Watcher, Penguin, 1974, pp. 133–134.
    11. Kate Chapman, “Commoning in Times of Disaster: The Humanitarian OpenStreetMap Team,” in Bollier and Helfrich, Patterns of Commoning, 214–217.patternsofcommoning.org/commoning-in-times-of-disaster- the-humanitarian-openstreetmap-team
    12. Ostrom, Governing the Commons, p.
    13. Stephen Lansing, Perfect Order: Recognizing Complexity in Bali, Princeton University Press, 2006.
    14. Plurality and majority rule are different in that plurality makes the option with the most votes the winner, regardless of whether the fifty percent threshold is passed (equivalent to majority rule when there are three or more choices).
    15. See Wikipedia entry for “Consensus Decision Making” at wikipedia.org/ wiki/Consensus_decision-making. See also Ian Hughes, “QuakerDecision Making,” February 2011. epoq.wikia.com/wiki/Quaker_Decision_Making
    16. Richard Bartlett and Marco Deseriis, “Loomio and the Problem of Deliberation,” Open Democracy, December 2, opendemocracy.net/ digitaliberties/marco-deseriis-richard-bartlett/loomio-and-problem-of- deliberation
    17. wikipedia.org/wiki/Consensus_decision-making
    18. James Priest, March 9, jamespriest.org/sociocracy-consensus- decision-making-whats-the-difference
    19. Ted Rau and Jerry Koch-Gonzalez, Many Voices, One Song: Shared Power with Sociocracy, Sociocracy for All, 2018. See sociocracyforall.org
    20. For more on Sociocracy, see Wikipedia entry at wikipedia.org/wiki/ Sociocracy
    21. For more see sk-prinzip.eu
    22. org/we-are-one-big-conversation-commoning-in- venezuela
    23. com/trends/ecology-evolution/fulltext/S0169-5347(16)30043-X/html
    24. Wikipedia entry, “Heterarchy.” wikipedia.org/wiki/Heterarchy
    25. Nicolas Kristof, “The Bankers and the Revolutionaries,” The New York Times, October 1, 2011. nytimes.com/2011/10/02/opinion/sunday/ kristof-the-bankers-and-the-revolutionaries.html?_r=1&partner= rssnyt&emc=rss
    26. wikipedia.org/wiki/Heterarchy
    27. Ostrom, Governing the Commons, p.
    28. Cleaver, “Moral Ecological Rationality, Institutions and the Manage- ment of Common Property Resources,” Development and Change, 31(2): 374 (2000), in Michael Cox, Gwen Arnold, and Sergio Villamayor Tomás, “A Review of Design Principles of Community-Based Natural Resource Management,” Ecology & Society 14(4): 38. ecologyandsociety. org/vol15/iss4/art38
    29. Ostrom, Governing the Commons, 86.
    30. Étienne Le Roy, “How I Have Been Conducting Research on the Commons for ftirty Years Without Knowing It,” in Bollier and Helfrich, Patterns of Commoning, pp. 277-296. patternsofcommoning.org/how- i-have-been-conducting-research-on-the-commons-for-thirty-years- without-knowing-it
    31. Franciscus M. Vera, Grazing Ecology and Forest History, Centre for Agriculture and Biosciences International, 2000, p. 386.
    32. Boyd v. United States, 116 U.S. 616, 630 (1886).
    33. According to Encyclopedia Britannica, the movement in 2014 has led more than 2,500 land occupations with about 370,000 families and has won ownership rights to nearly 75 million acres (7.5 million hect- ares) of land as a result of direct MST action.
    34. This principle, developed during the nineteenth century, became Catholic doctrine with Pope Leo XIII’s Rerum Novarum encyc- Charles C. Geisler and Gail Daneker, eds. Property and Values: Alternatives to Public and Private Ownership, Island Press, 2000, p. 31.
    35. International Co-operative Alliance, “World Co-operative Monitor,” at coop
    36. Benjamin Mako Hill, “Problems and Strategies in Financing Voluntary Free Software Projects,” June 10, 2005. mako.cc/writing/funding_ volunteers/funding_volunteers.html
    37. Hill cites research by Bernard Enjolra at the Institute for Social Research in Oslo, Norway, who monitored the role and nature of voluntary labor in Norwegian sports organizations after money was introduced to deal with certain bookkeeping and organizational work. The result was that fewer people volunteered and those who did volunteer chose to work less. Bernard Enjolra, “Does the Commercialization of Voluntary Organizations ‘Crowd Out’ Voluntary Work?” Annals of Public and Cooperative Economics 73:3, 2002, pp. 375–398.
    38. Simon Sarazin, “Separate Commons and Commerce to Make It Work for the Commons.” discourse.transformap.co/t/separate-commons-and- commerce-to-make-it-work-for-the-commons/625. See also com
    39. guerrillamediacollective.org/index.php/Commons-Oriented_ Open_Cooperative_Governance_Model_V_2.0
    40. Karlitschek’s resignation letter is at karlitschek.de/2016/06/nextcloud/? utm_content=bufferef6af&utm_medium=social&utm_source= com&utm_campaign=buffer. See also Steven J. Vaughan- Nichols, “OwnCloud Founder Resigns from His Cloud Company,” ZDNet, April 28, 2016, at zdnet.com/article/owncloud-founder-resigns- from-cloud-company
    41. org. See also Enric Senabre Hidalgo, “Goteo: Crowdfunding to BuildNewCommons,”inBollierandHelfrich,PatternsofCommoning.pat- ternsofcommoning.org/goteo-crowdfunding-to-build-new-commons
    42. Sobiecki’s currency listings can be found at com/How-many- complementary-currency-systems-exist-worldwide. One of the biggest such lists is curated by the Complementary Currency Resource Center on its online map: complementarycurrency.org/cc-world-map
    43. The proposal has been made by Philippe Aigrain, at paigrain.debat- public.net/docs/internet_creation_1–3.pdf. See also Peter Barnes, Capitalism 0: A Guide to Reclaiming the Commons, Berrett-Kohler, 2006.

     

    Chapter 6

    1. wikipedia.org/wiki/Eating_your_own_dog_food
    2. Donald E. Knuth, “The Errors of TeX,” Software: Practice and Experience, 19(7), July 1989, p.
    3. org
    4. ftomas Berry, Evening Thoughts: Reflecting on Earth as a Sacred Community, Counterpoint, p.
    5. de/wp-content/uploads/2013/08/04-FabLabs.pdf, page 14.
    6. org/en/about; see the map: repaircafe.org/en/visit/
    7. Neera Singh, “The Affective Labor of Growing Forests and the Becoming of Environmental Subjects: Rethinking Environmentality in Odisha, India,” Geoforum, 2013 47:189-198. doi.org/10.1016/j.geo- forum.2013.01.010 and academia.edu/3106203/The_affective_labor_ of_growing_forests_and_the_becoming_of_environmental_subjects_ Rethinking_environmentality_in_Odisha_India
    8. Silvia Federici’s excellent collection of essays, Re-Enchanting the World: Feminism and the Politics of the Commons, PM Press, 2019, is illumi- nating on this
    9. de/feministische-oekonomie-unbezahlte-arbeit- ist-milliarden.976.de.html?dram:article_id=331172
    10. See e.g., org
    11. Samuel Bowles reviews many of these studies in his book The Moral Economy: Why Good Incentives Are No Substitute for Good Citizens, Yale University Press,
    12. Richard Titmuss, The Gift Relationship: From Human Blood to Social Policy, Pantheon, 1971.
    13. org/wiki/LifeTrac
    14. Rishab Aiyer Ghosh, “Cooking Pot Markets: An Economic Model for the Trade in Free Goods and Services on the Internet,” First Monday 3(3). org/issues/issue3_3/ghosh/index.html
    15. Hyde, Common as Air, 43.
    16. Interview with Rainer Kippe of SSM, August 20,
    17. See also SSM website at ssm-koeln.org
    18. Fred Pearce, “Common Ground: Securing Land Rights and Safeguarding the Earth,” Land Rights Now, International Land Coalition, Oxfam, Rights + Resources, 2016. landcoalition.org/sites/default/files/ documents/resources/bp-common-ground-land-rights-020316-en.pdf. The report concludes: “Up to 5 billion people depend on Indigenous and community lands, which make up over 50 percent of the land on the planet; they legally own just one-fifth. The remaining five billion hectares remain unprotected and vulnerable to land grabs from more powerful entities like governments and corporations. There is growing evidence of the vital role played by full legal ownership of land by Indigenous peoples and local communities in preserving cultural diversity and in combating poverty and hunger, political instability and climate change.”
    19. John Edge, “The Hidden Radicalism of Southern Food,” New York Times, May 6, 2017, at nytimes.com/2017/05/06/opinion/sunday/the- hidden-radicalism-of-southern-food.html
    20. Cecosesola’s full name is Central Cooperativa de Servicios Sociales del Estado Lara (www.cecosesola.org). See profile, “We Are One Big Conversation: Commoning in Venezuela,” in Bollier & Helfrich, Patterns of Commoning, pp. 258–264, at patternsofcommoning.org/we- are-one-big-conversation-commoning-in-venezuela
    21. Ibid, 262. See also “Financing for the Commons.”
    22. Ivan Illich, Tools for Conviviality, Harper & Row, 1973, 23.
    23. Ibid, p.
    24. Andrea Vetter offers criteria for convivial tools in Andrea Vetter, “The Matrix of Convivial Technologies: Assessing Technologies for Degrowth,” Journal of Cleaner Production (2017), 1–9. konvivialetechnologien. blogsport.de/images/Vetter_JcP2017_MatrixConvivialTechnology.pdf
    25. A network involves individual people/nodes in episodic transactions with no ongoing social connections, whereas members of a federation have a shared goal and
    26. Eric von Hippel, Democratizing Innovation, MIT Press, web.mit. edu/evhippel/www/books/DI/DemocInn.pdf
    27. James Boyce, Peter Rosset and Elizabeth A. Stanton, “Land Reform and Sustainable Development,” Chapter 5 in James K. Boyce et al., Reclaiming Nature: Environmental Justice and Ecological Restoration, Anthem Press, 2007), p. 140.
    28. The idea has also been called “Indigenous innovation” and “informal innovation.” See Peter Drahos and Pat Mooney, Indigenous Peoples’ Innovation: Intellectual Property Pathways to Development, Australian National University Press, 2012. jstor.org/stable/j.ctt24hfgx. See also “Farmers’ Rights,” in Rural Advancement Fund International newsletter, May/June1989. etcgroup.org/sites/www.etcgroup.org/files/publication/ 555/01/raficom17farmersrights.pdf
    29. Wikipedia entry, “Jugaad,” at wikipedia.org/wiki/Jugaad
    30. Campesino a Campesino, foodfirst.org/publication/campesino-a-camp esino-voices-from-latin-americas-farmer-to-farmer-movement-for- sustainable-agriculture/
    31. org
    32. Open Source Ecology, org
    33. OpenSPIM, openspim.org. See also Jacques Paysan, “OpenSPIM: A High-Tech Commons for Research and Education,” in Bollier and Helfrich, Patterns of Commoning, 170–175. patternsofcommoning. org/openspim-a-high-tech-commons-for-research-and-education
    34. com, also known as “Protei” hardware.
    35. Wolfgang Sachs, The Development Dictionary: A Guide to Knowledge as Power, Zed Books, 2nd Edition, 2009, 122.
    36. Michael Bauwens, “The Emergence of Open Design and Open Manufacturing,” We_magazine, 2009. snuproject.wordpress.com/2011/ 12/17/the-emergence-of-open-design-and-open-manufacturing-we_ See also Vasilis Kostakis et al., “Design Global, Manufacture Local: Exploring the Contours of an Emerging Productive Model,” Futures 73, 2015, pp. 126–135; and P2P Foundation wiki entry, “Design Global, Manufacture Local” at wiki.p2pfoundation.net/ Design_Global,_Manufacture_Local
    37. Celine Piques and Xavier Rizos, “Peer to Peer and the Commons: A Path Toward Transition: A Matter, Energy and Thermodynamic Perspective,” P2P Foundation, 2017. commonstransition.org/wp-content/uploads/ 2017/10/Report-P2P-Thermodynamics-VOL_1-web_2.0.pdf

     

    Part III: Introduction

    1. Correspondence with Dina Hasted, December 2,
    2. Shareable, Sharing Cities: Activating the Urban Commons, Tides Center/ Shareable, 2018. net/sharing-cities

     

    Chapter 7

    1. Eduardo Moisés Penalver and Sonia Katyal, Property Outlaws: How Squatters, Pirates, and Protesters Improve the Law of Ownership, Yale University Press, 2010.
    2. P. ftompson, Customs in Common: Studies in Traditional Popular Culture, New Press, 1993, p. 162.
    3. B. Macpherson, Property, Mainstream and Critical Positions, University of Toronto, 1978, pp. 199–200.
    4. These themes are explored by scholars of institutional
    5. The person who is most cited for moving property from a concept of person object relations (Blackstone) to person-person relations (social relations) is Wesley Hohfeld. See Wesley N. Hohfeld, “Some Fundamental Legal Conceptions as Applied in Judicial Reasoning,” 23 Yale Law Journal 16, (1913); Wesley N. Hohfeld, “Fundamental Legal Conceptions as Applied in Judicial Reasoning,” 26 Yale Law Journal 710, (1917.)
    6. Margaret Radin, Reinterpreting Property, University of Chicago Press,
    7. 35. Because property rights are generally focused on the right of alienation in a liberal market order, they privilege a kind of personhood based on absolute freedom in market relationships.

     

     

    1. B. Macpherson, The Political Theory of Possessive Individualism: Hobbes to Locke, Clarendon Press, 1962, p. 3.
    2. blogspot.de/2011/08/possessive-individualism. html. Macpherson, p. 3.
    3. Macpherson, Political Theory, 3.
    4. William Blackstone “Of Property, in General”, in George Sharswood, editor, Sir William Blackstone, Commentaries on the Laws of England in Four Books (J.B. Lippincott Co, Philadelphia, 1753/1893 reprint) 1, Book 2, Ch. 1. oll.libertyfund.org/titles/blackstone-commentaries- on-the-laws-of-england-in-four-books-vol-1
    5. Gregory Alexander, Commodity & Propriety: Competing Visions of Property in American Legal Thought 1776–1970, University of Chicago Press, 1997, p. 321.
    6. This is the conventional translation, but it can also be translated “To the common ”
    7. John Locke, Second Treatise of Edited by C.B. Macpherson, Hackett Publishing, 1980, p. 19.
    8. There is a considerable scholarly commentary on the Lockean proviso, much of it kicked off when philosopher Robert Nozick coined the term in his book Anarchy, State and Utopia, Harper & Row, 1974, 178. See also the Wikipedia entry, “Lockean proviso.” en.wikipedia.org/wiki/ Lockean_proviso
    9. Étienne Le Roy, “How I Have Been Conducting Research on the Commons for ftirty Years Without Knowing It,” in Bollier and Helfrich, Patterns of Commoning, 277–296. patternsofcommoning. org/how-i-have-been-conducting-research-on-the-commons-for-thirty- years-without-knowing-it
    10. The idea of vernacular law is developed in Burns Weston and David Bollier, Green Governance: Ecologial Survival, Human Rights and the Law of the Commons, Cambridge University Press, 2013, pp. 104–112.
    11. Hohfeld as the founder of the social relations view of property is described by Syed Talha and Anna Di Robilant in “The Fundamental Building Blocks of Social Relations Regarding Resources: Hohfeld in Europe and Beyond,” March 27, 2018. papers.ssrn.com/sol3/papers. cfm?abstract_id=3149768. Nonphysicalist understandings of the con- cept of property go back to the second half of the nineteenth century, See Gregory Alexander, Commodity & Propriety, p. 322, foot- note 41.
    12. Joseph Singer, “The Legal Rights Debate in Analytical Jurisprudence from Bentham to Hohfeld,” Wisconsin Law Review, 1982, 987.
    13. Alexander, Commodity and Propriety, p.

     

     

    1. Corporate property is often conflated with individual property, so that the significant differences between the two are not made Individuals are misled into regarding corporate property as if it were personal property.
    2. This account comes from Lewis Hyde, Common as Air: Revolution, Art, and Ownership, Farrar, Straus, and Giroux, 2010, 169–173.
    3. P. ftompson, Customs in Common, New Press, 1993, p 167.
    4. A fascinating exploration of these issues can be found in Joseph Sax, Playing Darts with a Rembrandt: Public and Private Rights in Cultural Treasures, University of Michigan Press, 1999.
    5. Hartmut Zückert, “The Commons — A Historical Concept of Property Rights,” in Bollier and Helfrich, The Wealth of the Commons, Levellers Press, 2012, 129. wealthofthecommons.org/essay/commons-%E2% 80%93-historical-concept-property-rights.
    6. More than 1,500 forest and pasture commons exist today in the Roman Carpathians Monika Vasile, “Formalizing Commons, Registering Rights: The Making of the Forest and Pasture Commons in the Romanian Carpathians from the 19th Century to Post- Socialism,” International Journal of the Commons 12(1), pp. 170–201. DOI: doi.org/10.18352/ijc.805. See also “The Role of Memory and Identity in the Obştea Forest Commons of Romania,” in Bollier and Helfrich, Patterns of Commoning, pp. 65–70. patternsofcommoning.org/ the-role-of-memory-and-identity-in-the-obstea-forest-commons-of- romania
    7. oak-schwyz.ch
    8. Trent Schroyer, Beyond Western Economics: Remembering Other Economic Cultures, Routledge, 2009, p.
    9. Oliver Wendell Holmes, , The Common Law (1881). 1215.org/law notes/work-in-progress/holmes/index.html
    10. One of the most extensive treatments of customary law is an anthology that shows how unwritten, informal law has flourished in a variety of contexts throughout history. Alison Dundes Rentln and Alan Dundes, editors, Folk Law: Essays in the Theory and Practice of Lex Non Scripta, University of Wisconsin Press,
    11. Carol Rose, “Comedy of the Commons: Custom, Commerce, and Inherently Public Property,” in her book Property and Persuasion: Essays on the History, Theory, and Rhetoric of Ownership, Westview Press, 1994, 134.
    12. Graham Walker (1905), 62 Atlantic Reporter, at 99.
    13. Rose, Property and Persuasion, pp. 123–24.

     

     

    1. Land Rights landrightsnow.org/en/home and pbs.twimg.com/ media/DZXa7iCX4AAkgQI.jpg
    2. Elinor Ostrom, Governing the Commons: The Evolution of Institutions of Collective Action, Cambridge University Press, 1990, 90.
    3. Pierre Dardot and Christian Laval, Commun: Essai sur la révolution au XXIe siècle, Éditions La Découverte, 2014, 583.
    4. Karl Polanyi, The Great Transformation, Beacon Press, 1944, 132 and 252.
    5. CBS Television interview with Salk, See It Now (April 12, 1955), quoted in Jon Cohen, Shots in the Dark: The Wayward Search for an AIDS Vaccine, W. Norton, 2001.
    6. govt.nz/parks-and-recreation/places-to-go/central-north-island/ places/taupo-trout-fishery/licenses-access-rules-and-regulations/ rules-and-regulations
    7. “By the law of nature these things are common to mankind — the air, running water, the sea, and consequently the shores of the ”
    8. 2, 2 ap. Digest. 1, 8, 1: “Summa itaque rerum divisio in duos articulos diducitur: nam aliae sunt divini iuris, aliae humani. ‘thus the highest division of things is reduced into two articles some belong to divine right, some to human right’.”
    9. See full list of World Heritage sites at en.wikipedia.org/wiki/World_ Heritage_site
    10. Usufruct is the civil law term for the right to reap the (renewable) ben- efit of a resource such as a plant or forest so long as the underlying resource itself is not
    11. Theodore Steinberg, Slide Mountain: Or, the Folly of Owning Nature, University of California Press,
    12. org/pdfs/16/1/289.pdf
    13. In German, Sache/Gegenstand, Streitfall,
    14. Yan ftomas, La valeur des choses, 1449 and 1454; Res conveys more the meaning of the Greek ta pragmata.
    15. The term “resource” as commonly used today, and also in the commons lit- erature, including our own contributions, reflects a reified understanding of res, even though the two terms are etymologically different: “resource” as used in the seventeenth century denotes “means of supplying a want or deficiency,” from the French resource, “a source, spring,” and Latin resurgere, “rise ”
    16. Silke Helfrich, “Common Goods Don’t Simply Exist — They Are Created,” in Bollier and Helfrich, The Wealth of the Commons, 61–67. wealthofthecommons.org/essay/common-goods-don%E2%80% 99t-simply-exist-%E2%80%93-they-are-created

     

     

    1. Silke Helfrich, “Common Goods Don’t Simply Exist — They Are Created,” in Bollier and Helfrich, The Wealth of the Commons, 64. Saki Bailey, “The Architecture of Legal Institutions,” in Mattei, Ugo and
    2. Haskell, editors, Research Handbook on Political Economy and Law, Edward Elgar Publishing, 2015, pp. 481–495.

     

    Chapter 8

    1. For details on workslots, see the Coop’s membership manual at food- com/manual/
    2. Park Slope Food Coop website at com
    3. Park Slope Food Coop Members Manual, 28.
    4. Max Falkowitz, “Birth of the Kale,” Grub Street, April 19, grub- street.com/2018/04/history-of-the-park-slope-food-coop.html
    5. Karl Marx, Paris Manuscript, 1st Manuscript Nr. 4, “Estranged Labor,” where Marx names four aspects of alienation (or objectification) of workers as a consequence of estranged labor: from the products of their own labor; from their own physical and mental energies (a self-es- trangement); from their essential “species being” and spiritual nature; and from their own bodies. marxists.org/archive/marx/works/1844/ manuscripts/labour.htm
    6. Erich Fromm is instructive about self-reflection and the meaning of property, especially in his book To Have or to Be? The Nature of the Psyche, Harper & Row,
    7. An idea promoted by futurist Stewart Brand and the Long Now Foundation, which was established “to foster long-term thinking and responsibility in the framework of the next 10,000 ” longnow.org
    8. ftomas Berry, Evening Thoughts: Reflecting on Earth as a Sacred Community, Counterpoint, p.
    9. On Wikipedia, individual contributions can be traced back only in the article’s history; they cannot be traced on the mainpage of the wiki
    10. This comparsion is inspired by Ward Cunningham’s notes on the idea of ownership, at fed.wiki/view/welcome-visitors.
    11. The one Achilles’ heel: a large corporation could “suck out” content from a federation of Fedwikis and use it for its own purposes, and not share it, so long as it kept everything behind a But once pub- lished on the internet and available to a federation of Fedwiki sites, no one can assert copyright control over Fedwiki content. If a company keeps someone else’s content on a website behind a firewall, the content would legally be considered private and not republished, and therefore not a violation of copyright law.

     

     

    1. Civil law governs property systems in almost all Latin American coun- It was designed to deal with the overlap of written (codified) and unwritten (uncodified) approaches. ftree sources of law had to be taken into account: canonical law (property that comes from God), Spanish law (property that comes from the King, the so-called rega- lian system whose core premises inform nation-states’ management of property), and Indigenous law (property belongs to the respective mon- arch). See José Juan González: “Civil Law Treatment of the Subsurface in Latin American Countries,” in The Law of Energy Underground: Understanding New Developments in Subsurface Production, Transmission and Storage, Oxford University Press, 2014, pp. 59–74. José Guadalupe Zúñiga Alegría, Juan Antonio Castillo López: Minería y propiedad del suelo y del subsuelo en México, in Alegatos, núm 87, México, May/ August 2014, 132.248.9.34/hevila/Alegatos/2014/no87/7.pdf
    2. In the US, infinite air rights based on ownership of land were formally rejected by the Supreme Court in 1946 in the case of United States Causby, 328 U.S. 256.
    3. When the Napoleonic Code was drafted, article 552 declared that own- ership of land included ownership of what is over and under
    4. Blackstone’s Commentaries Book 2, Chapter 2, 18. avalon.law.yale. edu/18th_century/blackstone_bk2ch2.asp

    16 We focus here on the relationship between individual control of one’s site with the collective right to make use of and take from it. We don’t discuss the server ownership at this point.

    1. While Creative Commons licenses can permit or restrict certain types of re-uses (e.g., commercial, derivative re-use if licensed for further re-use), copyright holders cannot easily differentiate among users in granting permission for re-use. One attempt to do that is the Peer Production License (PPL), a derivative of the CC licenses that permits only other commoners, cooperatives, and nonprofits to share and re-use the mate- rial, but not commercial entities intent on making profit through the commons without explicit reciprocity. See wiki.p2pfoundation.net/ Peer_Production_License
    2. org
    3. Stefan Rost, “Das Mietshäuser Syndikat,” in Silke Helfrich und Heinrich Böll Stiftung, Für eine neue Politik jenseits von Markt und Staat, transcript Verlag, 2012, pp. 285–287. band1.dieweltder commons.de/essays/stefan-rost-das-mietshauser-syndikat.Englishversion: patternsofcommoning.org/uncategorized/taking-housing-into-our-own- hands
    4. Interview with Jochen Schmidt, May 15,

     

     

    1. Rust, p. 285.
      1. Essential legal ideas were derived from Matthias Neuling, “Rechtsformen für Alternative Betriebe,” in Kritische Justiz, 1986), 309–326, avail- able at kj.nomos.de/fileadmin/kj/doc/1986/19863Neuling_S_309.pdf
      2. Jochen Schmidt interview, May 15,
      3. In the one case in which a building associated with Mietshäuser Syndikat was put back on the market, the reason was not a liquidation but inadequate financing to complete construction. For many reasons, the housing project never came into
      4. More details about solidarity transfers can be found at org/en/ solidarity_transfer
      5. Eric Raymond, The New Hacker’s Dictionary, 3rd Edition, MIT Press,
      6. Chad Perrin, “Hacker vs. Cracker,” TechRepublic, April 17, 2009. techrepublic.com/blog/it-security/hacker-vs-cracker
      7. Free/open source software has often displaced proprietary software, decommodifying specific market segments, even as it has also served as the basis for new types of software and service
      8. Trebor Scholz, “Platform Cooperativism: Challenging the Sharing Economy,” Rosa Luxemburg Stiftung, New York Office, January rosalux-nyc.org/wp-content/files_mf/scholz_platformcoop_5.9.2016. pdf. See also, Trebor Scholz and Nathan Schneider, Ours to Hack and Own, OR Books, 2017. orbooks.com/catalog/ours-to-hack-and-to-own
      9. res.in/tkdl
      10. org
      11. Professor Philip H. Howard, Michigan State University, tracks the concentration of the seed See his 2018 account: philhoward. net/2018/12/31/global-seed-industry-changes-since-2013 and his chart, “Seed Industry Structure, 1996–2018.”
      12. Pat Mooney, “Blocking the Chain: Industrial Food Chain Concentration, Big Data Platforms, and Food Sovereignty Solutions,” (ETC Group, October 2018). etcgroup.org/sites/www.etcgroup.org/files/files/block– pdf
      13. “Shrinkwrap” licenses and “click-through” licenses are one-sided con- tracts that the law regards as accepted by users when they break open the shrinkwrap around a software box or click on the website license for
      14. Johannes Kotschi and Klaus Rapf, “Liberating Seeds with an Open Source Seed License,” AGRECOL, July agrecol.de/files/OSS_ Licence_AGRECOL_eng.pdf

     

     

    1. Jack Kloppenburg, “Re-purposing The Master’s Tools: The Open Source Seed Initiative and the Struggle for Seed Sovereignty,” Journal of Peasant Studies,
    2. The full title is Association for AgriCulture and Ecology in Africa, Asia, Latin America, and Eastern
    3. org/en
    4. org
    5. Maywa Montenegro de Wit, “Beating the Bounds: How does ‘Open Source’ Become a Seed Commons?” Journal of Peasant Studies, 2017, 15.
    6. Jack Kloppenburg, “Enacting the New Commons: The Global Progress, Promise and Possibilities of Open Source Seed,” public presentation at the International Association for the Study of Commons Workshop, “Conceptualizing the New Commons: The Examples of Knowledge Commons & Seed and Variety Commons,” Oldenburg, Germany, June 6–8,
    7. Hiroyuki Kurokochi et , “Local-Level Genetic Diversity and Structure of Matsutake Mushroom (Tricholoma matsutake) Populations in Nagano Prefecture, Japan, Revealed by 15 Microsatellite Markers,” J. Fungi, 2017 June, 3(2): 23. ncbi.nlm.nih.gov/pmc/articles/PMC5715919
    8. Anna Lowenhaupt Tsing, The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins, Princeton University Press, 2015, 270.
    9. Saitoand Gaku Mitsumata,“Reviving Lucrative Matsutake Mushroom Harvesting and Restoring the Commons in Contemporary Japan,” paper presented at “Governing Shared Resources: Connecting Local Experience to Global Challenges,” the Twelfth Biennial Conference of the International Association for the Study of Commons, Cheltenham, England, July 14-18, 2008. dlc.dlib.indiana.edu/dlc/bitstream/handle/ 10535/1552/Saito_155501.pdf?sequence=1&isAllowed=y
    10. Tsing, Mushroom, p.
    11. Ibid, p.
    12. Saito and Mitsumata, p.
    13. Ibid, p
    14. Such auctioning systems also exist in China. Anthropologist Anna Lowenhaupt Tsing reports from the Chinese province Yunnan, in the mountains of Chuxiong Prefecture, where matsutake is the most valuable forest product, that the “money gained from the auction is distributed to each household and forms an important part of its cash ” Tsing, pp. 268–269.
    15. Saito and

     

     

    1. Tsing, 271.
    2. About this topic, see Ulrich Steinvorth, Natürliche Eigentumsrechte, Gemeineigentum und geistiges Eigentum. In: Deutsche Zeitschrift für Philosophie 52. 2004 (5), pp. 717–738.
    3. Saito and
    4. Tsing, 16.
    5. Ibid, p
    6. Ibid, p.
    7. Anatole France, Le Lys Rouge (The Red Lily),” 1894, Chapter
    8. Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism, Verso,

     

    Chapter 9

    1. org/pdf/gares/ARES_34_68E.pdf
    2. It is also applied in the Convention on Biological Diversity (CBD).
    3. CNBC Transcript: US Commerce Secretary Wilbur Ross Speaks with Joe Kernen and CNBC’s ‘Squawk Box’ Today,” February 23, cnbc. com/2018/02/22/cnbc-transcript-u-s-commerce-secretary-wilbur- ross-speaks-with-joe-kernen-on-cnbcs-squawk-box-today.html. See also Wilbur Ross, “The Moon Colony Will Be a Reality Sooner Than You ftink,” The New York Times, May 24, 2018. nytimes.com/2018/05/24/ opinion/that-moon-colony-will-be-a-reality-sooner-than-you-think.html
    4. Rich Hardy, “Trump, the Lunar Economy, and Who Owns the Moon,” New Atlas, February 13, 2017. newatlas.com/who-owns-moon-trump- lunar-economy/47897
    5. Prue Taylor, “Common Heritage of Mankind Principle,” in Bosselmann, Klaus, Daniel Fogel and J. B. Ruhl, editors, Berkshire Encyclopedia of Sustainability: The Law and Politics of Sustainability, Berkshire Publishing Group, 2010, pp.64–69.
    6. The Ecuadorian Government in 2007 proposed forgoing half of its anticipated oil revenues from twenty percent of its oil deposits, or

    $3.6 billion, if international partners contributed that sum to help Ecuador explore non-fossil fuel development strategies. The pro- posal was intended as a pioneering climate-change initiative among “less developed” nations. Juan Falconi Puig, “The World Failed Ecuador in its Yasuni Initiative,” The Guardian, September 19, 2013. theguardian.com/global-development/poverty-matters/2013/sep/19/ world-failed-ecuador-yasuni-initiative

    1. Bob Jessop, as quoted in David Bollier, “State Power and Commoning: Transcending a Problematic Relationship,” report on a workshop con- vened by the Commons Strategies Group in cooperation with the

     

     

    Heinrich Böll Foundation, 2016, available at commonsstrategies.org/ state-power-commoning-transcending-problematic-relationship. See also Bob Jessop, State Power: A Strategic-Relational Approach, Polity, 2008, and Jessop, The State: Past, Present, Future (Key Concepts), Polity 2015.

    1. This national identity is, of course, Just as the Israeli gov- ernment invokes the tenets of Judaism to justify its policy, state power strengthens the utterances and the influence of religious institutions and Halakha (the collective body of Jewish religious laws derived from the Written and Oral Torah).
    2. swp-berlin.org/en/publication/israels-nation-state-law
    3. Hannah Arendt, “Nationalstaat und Demokratie,” transcribed remarks of a radio conversation with political scientist Eugen Kogon in Cologne, Germany, March 6, 1963, available at hannaharendt.net/index.php/ han/article/view/94/154
    4. Ramon Roca, “Landline Networks and the Commons,” YouTube video of European Parliament Workshop on Community Networks and Telecom Regulation, October 17, 2017, at youtube.com/watch? v=9Cu88NnigBU
    5. Geoff Mulgan, “Government With the People: The Outlines of a Relational State,” in The Relational State: How Recognising the Importance of Human Relationships Could Revolutionise the Role of the State, Graeme Cooke and Rick Muir, editors, Institute for Public Policy Research,
    6. Cooke and Muir, The Relational State. ippr.org/files/images/media/ files/publication/2012/11/relational-state_Nov2012_9888.pdf?no redirect=1 (Jovell’s short statement is on 61.)
    7. See, e.g., Ivan Illich, Medical Nemesis: The Expropriation of Health, Pantheon, 1976; Deschooling Society, Harper & Row, 1971; and Tools for Conviviality, Harper & Row,
    8. Marc Stears, “The Case for a State that Supports Relationships, not a Relational State,” in Cooke and Muir, The Relational State.
    9. Peer to Peer Foundation, “Commons Transition Primer,” primer. commonstransition.org/archives/glossary/peak-hierarchy
    10. James Scott, Against the Grain: A Deep History of the Earliest States, Yale University Press, 2017), especially pp. 93–115, 150–182, and 232.
    11. Leviathan (1651) is a book written by ftomas Hobbes during the English Civil Hobbes theorizes about the structure of society and legitimate government, arguing for a social contract and rule by an absolute sovereign. Leviathan is regarded one of the most influential examples of social contract theory.

     

     

    1. Shoshana Zuboff, The Age of Surveillance Capitalism: The Right for a Human Future at the New Frontier of Power, Public Affairs,
    2. James Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed, Yale University Press, 1998, p. 81–82.
    3. Marc Stears, “The Case for a State,” 39.
    4. See, e.g., Benjamin Barber, If Mayors Ruled the World: Dysfunctional Nations, Rising Cities, Yale University Press, 2014; and Barber’s TEDx Global Talk in 2013 at smart-csos.org/images/Documents/Systemic- Activism-in-a-Polarised-World.pdf
    5. Murray Bookchin, “Libertarian Municipalism: An Overview,” Green Perspectives, 24, October 1991. dwardmac.pitzer.edu/Anarchist_ Archives/bookchin/gp/perspectives24.html
    6. Kate Shea Baird, “A New International Municipalist Movement is on the Rise — From Small Victories to Global Alternatives,” OpenDemocracy, June 7, 2017. opendemocracy.net/can-europe-make-it/kate-shea-baird/ new-international-municipalist-movement-is-on-rise-from-small-vic
    7. The term was coined by Italian designer Ezio Manzini and is explained at depth at the P2P Founation website at wiki.p2pfoundation.net/ Small,_Local,_Open_and_Connected_As_Way_of_the_Future
    8. Symbiosis Research Collective, “How Radical Municipalism Can Go Beyond the Local,” The Ecologist, June 8, theecologist.org/2018/ jun/08/how-radical-municipalism-can-go-beyond-local
    9. walbei.wordpress.com/2015/06/15/was-bleibt-vier-jahre-nach-der- protestbewegung-15-m-in-spanien/
    10. : Nikolai Huke: Politik der ersten Person. Chancen und Risiken am Beispiel der Bewegung 15-M in Spanien, in Sozial.Geschichte Online

    / Heft 21 / 2017, S. 226 https://duepublico.uni-duisburg-essen.de/ servlets/DerivateServlet/Derivate-44168/10_Huke_Politik.pdf

    1. David Bollier, “State Power and Commoning: Transcending a Problematic Relationship,” workshop report, Commons Strategies Group and Heinrich Böll Foundation, 2016. commonsstrategies.org/ state-power-commoning-transcending-problematic-relationship
    2. Sutterlütti, Simon and Stefan Meretz: Kapitalismus aufheben. Eine Einladung, über Utopie und Transformation neu nachzudenken, Eine Veröffentlichung der Rosa-Luxemburg-Stiftung, VSA Verlag, 2018, 76.
    3. Sutterlütti and Meretz, p.
    4. Hirsch, Joachim: Radikaler Reformismus, in Ulrich Brand, Bettina Lösch, Benjamin Opratko, Stefan ftimmel, editors, ABC der Alternativen 2.0, VSA Verlag, 2012, p. 182–183.

     

     

    1. Ibid, p. 182–183.
    2. Murray Bookchin, “Libertarian Municipalism: An Overview,” opening
    3. Fabian Scheidler, Das Ende der Megamaschine. Geschichten einer scheiternden Zivilisation, Promedia Verlag, 2015.
    4. K. Gibson-Graham, The End of Capitalism (As We Knew It): A Feminist Critique of Political Economy, University of Minnesota Press, 1996/2006,
    5. xvi.
    6. Hannah Arendt, The Human Condition, University of Chicago Press, 1958, p.
    7. Bruno Latour, Down to Earth: Politics in the new Climate Regime, Polity,
    8. A chilling account of this political history can be found in Nancy MacLean, Democracy in Chains: A Deep History of the Radical Right’s Stealth Plan for America, Penguin,
    9. Jose Luis Vivero Pol, “Transition Towards a Food Commons Regime: Re-commoning Food to Crowd-feed the World,” Chapter 9 in Guido Ruivenkamp and Andy Hilton, editors, Perspectives on Commoning: Autonomist Principles and Practices, Zed Books, 2017. researchgate. net/publication/316877384_Transition_towards_a_Food_Commons_ Regime_Re-commoning_Food_to_Crowd-feed_the_World
    10. Ostrom, Governing the Commons, p.
    11. James C. Scott examines the highlands of five Southeast Asian nations, known as Zomia, as “the largest remaining region of the world whose peoples have not yet been fully incorporated into nation-states, in The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia, Yale University Press, 2009, p.
    12. Scott, Against the Grain, pp 219–256.
    13. David Graeber, The Utopia of Rules: On Technology, Stupidity, and the Secret Joys of Bureaucracy, Melville House,
    14. Distributed ledger technologies consist of the many variations on the blockchain ledger pioneered by Bitcoin, but which now embody many different forms of social and political control over the resulting appli- cations such as digital currencies. Examples include the Holochain, Ethereum, and Fairchain (fair-coin.org/en/fairchains). See Chapter
    15. Time-banking may appear to replicate market values and tit-for-tat reciprocal exchange, but in practice people use time-banking less as a transactional currency than as a vehicle for assisting neighbors in need and building They Practice Gentle Reciprocity.
    16. Jens Kimmel, Till Gentzsch, and Sophie Bloemen, Urban Commons Shared Spaces, Commons Network & raumlaborberlin, November

     

     

    commonsnetwork.org/wp-content/uploads/2018/11/SharedSpaces CommonsNetwork.pdf

    1. eu/about-kening-fan-e-greide
    2. For example, old logging roads were decommissioned, timber was har- vestedinmoreecologicallyresponsibleways, andfishhabitatinstreamswas given greater David Bollier, “New Film Documentary, ‘Seeing the Forest,” May 5, 2015. bollier.org/blog/new-film-documentary-% E2%80%9Cseeing-forest%E2%80%9D
    3. David Bollier, “I Am the River, and the River is Me,” June 29, 2017. bollier.org/blog/i-am-river-and-river-me
    4. TheTe AwaTupua Act, signedon August 2014: nz/en/pb/bills- and-laws/bills-proposed-laws/document/00DBHOH_BILL68939_1/ te-awa-tupua-whanganui-river-claims-settlement-bill. See also David Bollier, “The Potato Park of Peru,” in Patterns of Commoning, 2015), pp. 103–107. patternsofcommoning.org/the-potato-park-of-peru.
    5. For infrastructures created and managed by commoners, “openness” is less critical than the ability of commoners to protect and maintain their infrastructures (e.g., Wi-Fi systems, information collections, ener- gy-sharing systems) in the face of businesses seeking to appropriate them and against vandals and other
    6. US Department of Health and Human Services, National Institutes of Health Public Access Policy, at nih.gov
    7. Open Commons Linz at opencommons.linz.at and at/ topic/open-commons_linz
    8. Wikipedia entry, “Freifunk,” at wikipedia.org/wiki/Freifunk
    9. These rights are not only covered by the Universal Declaration of Human Rights (Articles 22 to 28 ) but also by the International Covenant on Economic, Social, and Cultural The ICESCR was adopted together with the Covenant on Civil and Political Rights as part of the International Bill of Human Rights in 1966.
    10. This generation, even though difficult to enforce, is highly relevant to the commons as it includes group and collective rights, rights to self- determination, and communication
    11. Interestingly these documents stand in the legal tradition of the Magna Carta, into which the Charter of the Forest that guaranteed commoners’ use rights was

     

    Chapter 10

    1. cc/about and medium.com/wikihouse-stories/wikihouse- design-principles-47a49aec936d
    2. com/principles

     

     

    1. org
    2. org/article/people-sharing-resources-toward-a-new- multilateralism-of-the-global-commons/
    3. p2pfoundation.net/a-charter-for-how-to-build-effective-data-and- mapping-commons/2017/04/20
    4. org/?page_id=20
    5. Isabel Carlisle, “Community Charters,” Stir magazine, 9, Spring 2015, pp. 21–23.
    6. Falkirk Community faug.org.uk/campaign/community-charter
    7. For more about Barcelona en Comú, see wiki.p2pfoundation.net/ Barcelona_en_Com%C3%BA. For Code of Ethics: https://barcelona cat/sites/default/files/pdf/codi-etic-eng.pdf. Shock Plan: https://barcelonaencomu.cat/sites/default/files/pla-xoc_eng.pdf
    8. Tim Wu, The Master Switch: The Rise and Fall of Information Empires, Knopf, 2010.
    9. Television critic Fred Friendly, cited by Wu, Master
    10. Primavera de Filippi, “Blockchain Technology Toward a Decentralized Governance of Digital Platforms?” in Anna Grear and David Bollier, The Great Awakening, Punctum Books,
    11. wikipedia.org/wiki/Mutual_credit
    12. Trent Lapinski, “WTF is Holochain: The Revolution Will Be Dis- tributed,” Hackernoon, April 4, hackernoon.com/wtf-is-holochain

    -35f9dd8e5908

    1. org/about
    2. Interview with Eric Harris-Braun, October 30,
    3. Interview with Fernanda Ibarra, November 30,
    4. Two leading organizations that have documented the failures of public/ private contracts are In the Public Interest (USA), at org, and We Own It (UK), at weownit.org.uk/privatisation-fails. In addition, see the In the Public Interest guidebook, “Understanding and Evaluating Infrastructure Public-Private Partnerships,” at inthepublic interest.org/guide-understanding-and-evaluating-infrastructure-public- private-partnerships-p3s
    5. The protocols are based on “field-experiments designed, analyzed and interpreted by LabGov in several Italian cities, together with 200+ global case studies and indepth investigations run in more than 100 cities from different geopolitical ” See labgov.city/co-city-protocol
    6. Frederic Laloux, Reinventing Organizations: Creating Organizations Inspired by the Next Stage of Human \ Consciousness, Nelson Parker,

     

    1. Michel Bauwens and Yurek Onzia, “Commons Transitie Plan voor de stad Gent” (in Dutch), Commons Transition, June, 2017. cdn8-blog.p2p foundation.net/wp-content/uploads/Commons-transitieplan.pdf
    2. Soma K P and Richa Audichya, “Our Way of Knowing: Women Protect Common Forest Rights in Rajasthan,” Patterns of Commoning, 77–82. patternsofcommoning.org/our-ways-of-knowing-women- protect-common-forest-rights-in-rajasthan
    3. DNDi website, org
    4. org/diseases-projects
    5. org/about-dndi/business-model
    6. “$1 for 1 Life,” documentary film by Frédéric Laffont, youtube. com/watch?time_continue=565&v=aSU4y-DFwt8
    7. DNDi website, “Artesunate + amodiaquine (ASAQ) to treat malaria,” at https://www.dndi.org/achievements/asaq (website last updated January 2019).

     

    Appendix A

    1. A detailed description, including an ontological rationale and founda- tion, is given in Silke Helfrich, Lebensform Commons: Eine musterbasierte und ontologisch begründete Bestimmung, thesis for masters degree, Cusanus University, institute for Economy,
    2. Christopher Alexander, The Nature of Order, Books 1–4, The Phenomenon of Life, Routledge, 2001-2005.
    3. See, especially, Helmut Leitner, “Working with Patterns—An Introduction,” in David Bollierand Silke Helfrich, Patterns of Commoning, Levellers Press, 2015, pp. 15–25. patternsofcommoning.org/working- with-patterns-an-introduction.
    4. In other words, the method has to overcome “methodological individu- alism,” as described in Chapter
    5. Michael Polanyi, The Tacit Dimension, University of Chicago Press, 1966/2009.
    6. A pattern of commoning that works in one context, for example, could be an “antipattern” within a capitalist economic In other words, a pattern that works in one context does not necessarily work in very different contexts.
    7. In the diagram showing the process of gaining insight (p. 363), I call the moment of verbalization “prehension,” following Alfred North
    8. Questions that deviated from this rule such as, “Do you have rituals?” were immediately put in more precise forms, such as, “What rituals do you have? Please describe ”

     

     

    1. Specific patterns are more concrete than generic patterns, but are incor- porated into generic A pattern can be both specific and generic at the same time. This series of words may help illustrate this point: leaf

    → twig → branch → tree. A twig is specific in relation to the branch, and it is generic in relation to the leaf. The situation is similar with respect to patterns.

    1. On “prehending” and “feeling” as epistemological concepts, following Alfred North Whitehead and Christopher Alexander, see Silke Helfrich’s masters thesis, footnote
    2. Christopher Alexander, Sara Ishikawa, Murray Silverstein, Max Jacobson, Ingrid Fiksfahl-King, and Shlomo Angel, A Pattern Towns, Buildings, Construction, Oxford University Press, 1977, p. xiv.
    3. According to Ivan Illich, conviviality is individual freedom that is aware of its
    4. Ivan Illich, Tools for Conviviality, Harper and Row, 1973; and Andrea Vetter, “The Matrix of Convivial Technology: Assessing Technologies for Degrowth,” Journal of Cleaner Production, 197(2), October 2018, 1778–1786. researchgate.net/publication/314271426_The_Matrix_ of_Convivial_Technology_-_Assessing_technologies_for_degrowth
    5. This pattern may well be one level of abstraction above the other ones because it synthesizes them as a mode of production, Chris Giotitsas and Jose Ramos, A New Model of Production for a New Economy: Two Cases of Agricultural Communities, Source Network / New Economics Foundation, 2017

About the authors

David Bollier, author of Free Fair and Alive book

David Bollier is an activist, scholar, and blogger who is focused on the commons as a new/old paradigm for re-imagining economics, politics, and culture. He pursues his commons scholarship and activism as Director of the Reinventing the Commons Program at the Schumacher Center for a New Economics and as cofounder of the Commons Strategies Group, an international advocacy project. Author of Think Like a Commoner and other books, he blogs at www.bollier.org, and lives in Amherst, Massachusetts.

Silke Helfrich, author of Free Fair and Alive book

Silke Helfrich is an independent activist, author, scholar, and speaker. She cofounded the Commons Strategies Group and Commons-Institute, was former head of the regional office of Heinrich Böll Foundation for Central America, Cuba, and Mexico, and holds degrees in Romance languages/pedagogy and in social sciences. Helfrich is the editor and co-author of sev- eral books on the Commons, blogs at www.commons.blog, and lives in Neudenau, Germany.

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