David Bollier

The text below is the second half of the Introduction to the recently published anthology of essays, The Wealth of the Commons:  A World Beyond Market and State (Levellers Press).  The first half was posted yesterday.  More about the book can be found at www.wealthofthecommons.org.

As the corruption of the market/state duopoly has deepened, our very language for identifying problems and imagining solutions has been compromised. The snares and deceptions embedded in our prevailing political language go very deep. Such dualisms as “public” and “private,” and “state” and “market,” and “nature and culture,” for example, are taken as self-evident. As heirs of Descartes, we are accustomed to differentiating “subjective” from “objective,” and “individual” from “collective” as polar opposites. But such polarities are lexical inheritances that are increasingly inapt as the two poles in reality blur into each other. And yet they continue to profoundly structure how we think about contemporary problems and what spectrum of solutions we regard as plausible.

Words have performative force. They make the world. In the very moment that we stop talking about business models, efficiency and profitability as top priorities, we stop seeing ourselves as homo economicus and as objects to be manipulated by computer spreadsheets. We start seeing ourselves as commoners in relationship to others, with a shared history and shared future. We start creating a culture of stewardship and co-responsibility for our commons resources while at the same time defending our livelihoods. This new language situates us as interactive agents of larger collectivities. Our participation in these larger wholes (local communities, online affinity groups, inter-generational traditions) does not eradicate our individuality, but it certainly shapes our preferences, outlooks, values and behaviors: who we are. A key revelation of the commons way of thinking is that we humans are not in fact isolated, atomistic individuals. We are not amoebas with no human agency except hedonistic “utilitarian preferences” that are expressed in the marketplace.

No: We are commoners – creative, distinctive individuals inscribed within larger wholes. We may have many unattractive human traits fueled by individual fears and ego, but we are also creatures entirely capable of self-organization, cooperation, a concern for fairness and social justice, and sacrifice for the larger good and future generations.

I’m pleased to report that the English edition of a new anthology of essays, The Wealth of the Commons:  A World Beyond Market and State, is now available!  I’ve been working on editing the book with my German colleague Silke Helfrich for nearly a year and a half, so it’s wonderfully satisfying to see the book in its final, printed form. 

Let me immodestly state:  Never before have so many different international voices about the commons been brought together in one volume.  The Wealth of the Commons consists of 73 essays by a diverse roster of international activists, academics and project leaders. It consists of descriptions of specific commons innovations, essays on the theory and economics of commons, accounts of different types of enclosures around the world, and much else.

There are accounts of fishing commons off the coast of Chile; fruit sharing from abandoned orchards in Germany; and an overview of subsistence forestry in Nepal.  There are many accounts of market enclosures, from dam-building in India to mining in South America to the international land grab now underway in Africa and Asia.  The book also features a series of essays on knowledge commons and more than a dozen essays focused on commons-friendly policy innovations.

The soft-bound, 442-page book is published by Levellers Press, a small, innovative publisher here in Massachusetts that is also a worker coop and itself ardently committed to the commons.  I love the fact that a book on the commons is being published by a publisher that truly honors the Levellers, one of the great movements of commoners in the seventeenth century.  The book can be bought from the Levellers website for US$22.50 plus shipping and handling.  More about the book can be found on its website, www.wealthofthecommons.org. 

Shareable.net has published a terrific interview with Marxist geographer David Harvey on the future of cities as a place for commoning.  It’s a timely conversation now that many people believe that cities, not nation-states, will be the focus for economic and political renewal. 

Harvey, the author of such insightful books as A Short Introduction to Neoliberalism, The Enigma of Capital and Rebel Cities, spoke with San Francisco activist Chris Carlsson, who is co-director of the multimedia history project Shaping San Francisco (a wiki-based digital archive at foundsf.org).  Carlsson is also a writer, publisher, editor, and community organizer.

Shareable publisher Neal Gorenflo introduces the interview by noting that so much of the conversation about renewing cities ignores a basic reality:  "The commons is the goose that lays the golden eggs. Without the commons, there is no market or future. If every resource is commodified, if every square inch of real estate is subjected to speculative forces, if every calorie of every urbanite is used to simply meet bread and board, then we seal off the future. Without commons, there’s no room for people to maneuver, there’s no space for change, and no space for life. The future is literally born out of commons."

Here are a few excerpts from Carlsson's interview with Harvey.  Consider these passages a tease designed to get you to wander over to Shareable to read the entire thing.

The relationship between money and community is not very obvious if only because we tend to regard money as a “real thing,” not an artificial social creation and abstraction.  Fortunately, a recent essay in Cultural Anthropology Online (May 2012) offers some helpful insights into the ways in which money and community are inextricably connected. 

In “Community and Money, Local and European,” Luigi Doria of Centre Maurice Halbwachs, Paris, and Luca Fantacci of Bocconi University, Milan, ask us to consider the “very co-belongingness” of community and money.  The authors start by noting that “knowingly or unknowingly, monetary institutions always embody a representation of man in society.  The functions that are given to a certain form of money correspond to a certain conception of what exchange, debt and credit mean for a society.”

And what might that be in modern, industrialized societies?  It is to be socially independent and disconnected.  Modern humans make a “fetish” of liquidity, as John Maynard Keynes put it.  It is considered a supreme virtue to be able to hold as much of one’s wealth as one can in forms that can be easily converted into cash.  Liquidity = freedom.  The dirty little secret is that not everyone can achieve this ideal because if everyone tried to cash in and hold liquid assets, the entire system will collapse.