David Bollier

Modern capitalism has the conceit that only individual property owners create wealth and they therefore deserve all the rewards.It cannot comprehend the idea that commoners and commons create value. Fortunately, a brilliant young cartoonist from Canberra, Australia, Stuart McMillen, clearly explains the collective origins of wealth through a wonderful extended comic strip. It is a parable involving collective moral claims on a World Series baseball that, by extension, exposes the self-delusions of people who believe they are "self-made." 

I just learned that the comic is based on a blog post that I produced with my friend, the late Jonathan Rowe, in 2010 -- “The Missing Sector: Enlarging Our Sense of ‘the Economy’” – in which we reflected on a controversy that arose after the 2004 World Series. After making the final 'out' in the last game of the series, a player for the Boston Red Sox quietly kept the baseball, knowing that he could sell it for millions of dollars and profit personally. The team’s victory was historic and sweet because it was the Red Sox’s first World Series victory in 85 years. But that sense of elation curdled when it was learned that first baseman Doug Mientkiewicz had pocketed the game-winning ball and refused to surrender it.

This story prompted Jon and I to reflect on the basic question, Who creates wealth? Who exactly created the monetary value of that ordinary ball, and why should the person who just happened to be holding it at the end of the game be entitled to all its value?

I am always amazed at how commoning reaches into the most unlikely realms of life. The latest example that I’ve discovered is jazz performance! For the moment, leave aside the idea of jazz as an artform that is fundamentally about commoning – improvised collaboration, individual artistry that flowers within an ensemble, being attuned to the present moment.

Let’s just consider concert production as a commons. 

In western Massachuetts, where I live, Pioneer Valley Jazz Shares represents a creative mashup of the CSA farm model (community-supported agriculture) with concert production. Instead of paying upfront for a season’s supply of vegetables, people pay for a September-June season of ten jazz concerts. It’s like a subscription model but it’s more of a community investment in supporting a jazz ecosystem. Talented musicians get to perform, fans get to experience some cutting-edge jazz, the prices are entirely reasonable for everyone, and a community spirit flourishes.

As the group explains:

Our members purchase jazz shares to provide the capital needed to produce concerts with minimal institutional support. A grassroots, all-volunteer organization, we are a community of music lovers in Western Massachusetts dedicated to the continued vitality of jazz music. By pooling resources, energy and know-how, members create an infrastructure that is able to bring world-class improvisers to our region.

Cofounders Glenn Siegel and Priscilla Page decided to launch Jazz Shares after realizing that there were many more jazz musicians in the region than there were commercial venues to support them. As a longtime concert producer at the Fine Arts Center at the University of Massachusetts, Amherst, Siegel lamented, “Each season I would receive many more worthy gig requests than I could honor. With a limit on how many University concerts I could produce each year (six), and without the personal resources to just write checks, I got tired of saying ‘Sorry, no’ to some of my musical heroes. I knew there must be another way to bring these great musicians to town.”

As an economist might put it, there was a market failure (demand did not induce an adequate supply). So commoning came to the rescue! 

In a variation on my last post, on the commons in South East Europe, it seems apt to mention another regional history of the commons, in Italy. This history was written by Ugo Mattei in 2014 as a chapter in a book, Global Activism: Art and Conflict in the 21st Century, edited by Peter Weibel (and published by ZKM/Center for Art Media Karlsruhe, in Germany, and MIT Press in the US).

Mattei is the noted international law scholar, lawyer and activist who has been at the center of some of the most significant commons initiatives in Italy. His chapter is a welcome synthesis of how the commons discourse in Italy arose from the misty-eyed imagination of a few far-sighted legal commoners, to become a rally cry in critical fights against the privatization of water, the Teatro Valley theater in Rome, and other cherished shared wealth. The concept of the commons has since gone mainstream in Italian political culture, animating new initiatives and providing an indispensable vocabulary for fighting neoliberal capitalist policies.

Ugo’s piece is called “Institutionalizing the Commons: An Italian Primer.” (PDF file) In it, he describes the history of the commons in Italy as “a unique experiment in transforming indignation into new institutions of the commons,” adding, “perhaps this praxis ‘Italian style’ could become an example for a global strategy.”

Why are so many zones of the world descending into chaos and confusion? There is no single reason, of course, but the French scholar of modernity, Bruno Latour, has a compelling overarching theory. In his new book, Down to Earth: Politics in the New Climatic Regime (Polity), Latour argues that climate change, by calling into question the once-universal dream of “development” and globalization, is leaving a huge void in our consciousness.

This has resulted in an “epistemological delirium.” As the ordering principle of “the modern” dissolves into thin air, we don’t know which way is up or how to proceed. Hence the title of the original French version of the book, Où atterir? Comment s’orienter en politique – “Where to land? How to orient yourself in politics?”

Humanity no longer has a shared framework of “becoming modern,” says Latour. It is hard for everyone to believe that globalized markets, “development,” and consumerism will yield a steady march toward civilization and progress. Corporations have proven themselves to be consummate externalizers of cost and risk. And climate change among other eco-crises suggests that relentless economic growth is simply preposterous -- and grossly mal-distributed in any case.

Hence our profound disorientation. It’s hard to deal with the slow-motion collapse of a once-universal story of human aspiration.

The rich nations, or at least the US, remain mostly in denial about climate change, if only because acknowledging the truth would upend so much. The remaining nation-states of the world, meanwhile, have no clear path in a fractured, divided world for constructing a shared vision.

Without the unifying normative framework of “development” and its claims of infinite growth and progress, how can we figure out a new consensus narrative for humanity, one that acknowledges the existential reality that we live on the same, finite planet? How can we find a way to share and co-manage our only habitable space?